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Solution of Bible Problems. 



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PERFECT REASON, HARMONY AND 

CONSISTENCY IN BOTH THE 

OLD AND THE NEW 

TESTAMENTS. 



B-^ BEOiTJ^S^lvEIiT O^S^SE^-. 




CHICAGO: 

T. B. ARNOLD, 

1885. 






Copyrighted, 1885. 



PREFACE. 

Within the nineteenth century there have been more 
improvements, inventions and discoveries than during 
any other century in the world's history. Indeed, it is 
surprising to notice the progress of the age in which we 
live ; and it is so manifest that there are but few who do 
not see it. But in the midst of all the progress of the age 
there is another feature of the times, equally plain and 
noticeable, and that is that Christianity has made no ad- 
vancement in the last century, or since the Wesleyan ref- 
ormation. Theology has not moved an inch since the days 
of John Wesley ; but infidelity has been moving from the 
time of Voltaire. Though Martin Luther, John Calvin, 
John Knox, and John Wesley and some others were 
great reformers, and in their day met the errors that 
most needed to be met, since they are gone infidelity runs 
with unusual speed and assails the Scriptures in various 
forms making new breaches in the wall of Jerusalem, — the 
doctrines of the Bible, the defenses of Christianity. 
They tell the world in their lectures *that the Scriptures 
are not based oh reason; but if the Scriptures be received 
it must be by faith in them and in their Author, at the 
expense of the sacrifice of reason. These lectures are giv- 
en as wide a circulation as possible, that the world at 
large may read them. A great portion of society do 
read them, and then attend church to learn whether there 
can be a successful refutation of the slander against the 
Bible, when it is called a book without reason. But this 
slander is not met; and it is heard from the sacred desk in 
high places that the Bible cannot be maintained on the 



VI. PREFACE. 

to the Scripture, and they show it to be full of collisions, 
disputing itself, and they pronounce it as beiri^ without 
reason, harmony, or consistency. They devour the whole 
of the Scripture and Christianity from reason's standpoint 
and there are not found champions of the cross to show 
that the Bible itself is but reason and harmony. Now, in 
view of the fact that the Scripture and Christianity, which 
are the light and hope of the world, lie powerless in the 
hands of its friends and are the subject of the taunt and 
scorn of their enemies, and reason is crucified and sepa- 
rated from the Scriptures, I have felt impelled to write. I 
have shrunk from it because of my utter unfitness ; but the 
impression is so strong that I think of it almost all the 
time. It seems to me that if any one hath an ear, he 
should hear; and he that thinks he sees, let him write. I 
find in the introductory pages of a large Bible, published 
in St. Louis and sold by agents, the following language : 

But amidst all the endless variety of Scriptural helps 
we may search in vain for a history of the Bible which 
will be plain and clear to the unlearned, and yet concise, 
correct, and critical; competent to arrange all the scattered 
events in a regular and lucid chronological and geograph- 
ical order ; to trace the connection between the Old and 
New Testaments throughout ; competent to expound the 
mysteries and precepts intelligibly, rationally and faith- 
fully ; evangelical, but not sectarian; without adding to 
or diminishing from the Word of God; to unfold and 
interpret the whole grand, comprehensive scheme of the 
prophetic argument from Genesis to Revelation, all admir- 
ably linked and closely connected, subsisting in the divine 
mind before the foundation of the world, and gradually 
revealed to mankind at sundry times, and in divers 
modes, and by degrees during the Patriarchal, Mosaic 
and Christian dispensations, as they were able to bear it ; 
competent to solve real difficulties and reconcile apparent 
dissonances resulting from obscurity of the original text, 



PREFACE. Vii. 

or from inaccurate translation; to silence skeptics, infi- 
dels and scoffers by exposing the weakness and inconclu- 
siveness of their objections and cavils; to defend the 
institutions of the primitive church against schismatics; 
and in fine to copy as closely as possible the brevity and 
concisement, simplicity and plainness of Gospel style. 
Such a history of the Bible is altogether a desideratum 
in the annals of sacred literature. 

On these topics I remar.v : Herein are a number of 
points or items concerning which the writer says we may 
look in vain for a history of the Bible that will give plain 
clear light on them, and he saj^-s such a history is alto- 
gether a desideratum in the annals of sacred literature. 
It is desired, bul not obtained. These several points are 
as clear in the Scripture to my understanding as anything 
in nature; and all appear perfectly re sonable. But to 
see the Scripture perfectly clear and logically reasonable 
on all these points and on all other subjects, and to see 
the translation of 1611, by authority of King James, to 
be just right, and all of it just right and in its right 
place, and that none of it could be spared without ren- 
dering revelation imperfect, — to see all this we must find 
and see a real necessity for doing all that the Lord has 
done for this planet and on this planet. The necessity 
for its creation and for permitting the fall of men and 
angels, and for their redemption or atonement being 
ordained and made sure before a creature existed; for 
suffering sin to be committed, and to prevail as it does, 
and to flourish in the earth ; and for the righteous to be 
persecuted, must be seen and understood. Until we can 
see necessity for what we see done in the providences of 
the Lord (such as human suffering and wickedness, the 
suffering and death of creatures that have not sinned, and 
many other things in nature), we can never be otherwise 



10 CREATION NOT FORMATION. 

light ? For the second chapter declares more fully. The 
first three verses close the subject matter of the first chap- 
ter. The second chapter and fourth verse reads, ''in the 
day that the Lord God made the earth and the heavens/' 
(verse 5) : "And every plant of the field before it was in 
the earth, and every herb of the field before it grew : for 
the Lord God had not caused it to rain upon the earth, 
and there was not a man to till the ground/' How could 
it ever have been thought and taught that the first chap- 
ter conveyed the idea of formation or existence, in view 
of this plain language, that so utterly forbids the idea ? 
But with the idea it gives us an account of the devising 
of everything, or the ordaining of everything, devising or 
designing the perfect order of every thing, and of the period 
in which everything should be called into being. Then 
we may have a faint idea of the propriety of the six 
days' labor and the^one. day's rest; for we could have no 
idea that it would^cost the Infinite either time or labor to 
order a world into existence. But the exercise of wisdom 
and thought to arrange all creation of all things and every 
character that exists, and all to answer their purpose as 
they do, and all planets or worlds to move with the har- 
mony and precision that they are seen and known to move- 
such vast exercise of the Spirit (which is the mind of the 
Creator) might require a period that is termed six days» 
and a seventh to'rest. But if the critic ask what is the 
six days, I would say, I do not know ; and you do not 
know, it matters not who you are. If we try to make it 
mean periods of time, it would convey no idea to us ; for 
time was not counted by days and years until the life of 
Adam. The six days and the seventh day likely have 
their application in some way to the government of this 
world, and most likely are not yet entirely fulfilled. 



TIME BEGAN WITH ADAM. H 

But it is shown in the Bible that other planets did 
exist before this world ; but no intimation is given as to 
when this world first existed, and it is a question of no 
interest to us ; but it disproves the* idea that the first 
chapter means formation. For the first chapter shows all 
vegetables growing before any other planet existed, or 
creature of any kind ; and that involves a revoking of the 
laws of nature. Nature has no example, except on a 
small scale, wherein the Lord revealed himself to this 
world. And right here the advocate of Scripture is per- 
fectly powerless to reconcile these passages with reason or 
the laws of nature ; and here the Bible and the truth suffer 
and their friends are not able to defend them against the 
infidel : and why ? Because it is . not the true interpreta- 
tion of the Bible. 

But Job xxxviii., 4-7, shows that there were other 
planets before this world : "Where wast thou when I laid 
the foundations of the earth? declare, if thou has under- 
standing. Who hath laid the measures thereof, if thou 
knowest ? or who hath stretched the line upon it ? Where- 
upon are the foundations thereof fastened ? or who laid 
the corner stone thereof; when the morning stars sang to- 
gether and all the sons of God shouted for joy ?'' Now 
if we hold the first chapter to mean the execution of the 
work, it is not only disputed by the laws of nature, but 
> the Creator himself tells Job that when the corner stone of 
the world's foundation was laid there were stars to sing 
and there were sons to shout. But the creation was in 
the beginning; and the beginning must have preceded all 
created things, whether planet or moral agent, angel or 
spirit; and at thiit period there were no sons to shout nor 
stars to sing. But if we receive the first chapter as the ac- 
count of legislation only, and not of the execution, (surely 



12 DISTINCTIONS BETWEEN GENESIS I AND II. 

the passages teach that) then we may allow that the sun 
and moon and as many stars as were needful were all in 
their places doing full work, before the loundation stone 
was laid. Of the period when the earth was formed we 
have no intimation as to when or how long ago it oc- 
curred; neither could we have; for periods were not 
counted by days and years until the life of Adam, that 
we have any account of: and it is not important that we 
should know. There is no known medium by which that 
knowledge could be conveyed to us; but if geology pro- 
poses to make the age of the world millions of years the 
Bible is not in the road, for it gives no hint when it 
was formed. 

The two chapters can' never be made to harmonize 
with each other, taking that view of them. In the first 
chapter man and woman seem to be created at the same 
time and the last of all ; but in the second chapter, when 
they were formed, man was the first thing to be formed ; 
and in him was formed the entire human race. Yet all 
that had animal life was formed, and the vegetables made 
to grow, and all received their names before woman was 
formed ; and the words created and made are not found in 
the second chapter, except in the case of the woman and in 
the first three verses. Surely the first chapter means plan- 
ning the work of creation, and the second chapter means 
the doing of it. One more thought : Christ, the man of 
the cross, was the Word, and was in the beginning ; and he 
was God. All things were made by him : and he was be- 
fore all things ; and by him all things consist. He was the 
firstborn of every creature; he was the beginning of the cre- 
ation of God, and was ordained a Mediator before the 
foundation of the world. Now if Christ was the most 
importiint of all things, and that Christ and his work must 



CHRIST IS GOD. 13 

be made sure before anything could be created, even then 
by him all things were created; and both the man and his 
work were deferred until the time that this world's his- 
tory shows that he made his appearance, and did his work ; 
then should it stagger our credulity to believe that the 
forming of this world would be, in like manner, deferred 
until wisdom required its presence and action, — and the 
same of all other planets ? It a new species of creature 
in the animal world, or a new species of tree or shrub in 
the vegetable kingdom, or a new planet in the firmament, 
should make its appearance, and it could be clearly 
shown that it had never existed before, such an event 
would be no violation of the Bible ; for all things in na- 
ture were created in the beginning, but none of them 
formed or brought into existence. But when the proper 
period arrived for anything to be useful, then the word of 
power would call for it, and not until then. Now, from 
all these considerations, the Scriptures are clearly logical 
and true. Having clearly shown that the first chapter of 
Genesis treats of the legislation of all things, but not of 
the execution of anything; and that the second chapter 
treats of the execution of this world, and to the forming 
or bringing this planet and its inhabitants into existence, 
(this is shown by Scripture testimony, and brings the 
light of reason and perfect harmony through this part of 
the Scripture;) the aim and design will be in like maimer 
to restore the light of reason and perfect harmony to all 
parts of the Old and New Testaments, wherein the ene- 
mies of truth and reason have tried to separate reason 
from the Scriptures. But to do this the old orthodox 
premises must be rejected, in a number of instances; and 
all theologies known to us must be left out of the 
question, and we must depend on the Scripture [only. 



14 OF SIN AND THE FALL. 

First, the fall of man : Why should theologians con- 
nect the fall of man, or the fall of apostate spirits, with 
the origin of sin ? Or why leave room for a scruple or 
doubt as to whether God knew that angels and men would 
fall, even before they were created? Why not rather 
show that it was an absolute necessity that they should 
fall, as we will show hereafter ; and also show that without 
a necessity the Lord does not permit any state of things 
to occur that will bring any creature into misery or 
trouble ; and that all conditions of things that produce 
trouble or misery do not come by any controlling power 
of the Lord, but by the action of the agent, and almost 
entirely by the willful choice of the agent, with full knowl- 
edge of the wrong. But the throne is perfect, blameless, 
guiltless. 

Besides the fall of men and angels, there are other 
points at which we must dissent from the theology of the 
age. A third point, at which we must dissent from writ- 
ten theology, is the origm of sin; and a fourth point, the 
absolute necessity for the atonement. A fifth one is the 
same necessity for the human race, and a fallen planet ; 
and sixth, the real necessity for all the parts of the Old 
Testament, that have been regarded as dark and unrea- 
sonable; and seventh, the doctrine of salvation by faith is 
not mysterious, but perfectly reasonable, and the only 
doctrine that could be true. We will not treat these sev- 
eral points in the order that we have written them here ; 
but the object will be to show them all to be perfectly 
reasonable and logical, and that the Bible, composed of 
the Old and New Testaments, is the most philosophically 
reasonable book on earth. If we ask why was the atone- 
ment ordained, planned, determined and virtually fin- 
ished before anything was or could be created, when there 



RIGHT AND ITS OPPOSITE^ WRONG. 15 

was neither sinner nor sin to atone for, (for the Scripture 
tells us that Christ was ordained a Redeemer or Mediator 
before the foundation of the world; he was before all 
things; he was the beginning of the creation of God;) 
this was because it was sternly necessary that it should be 
done; and that, by the Atoner, Christ, should everything 
be created. "And without him was not anything made 
that was made." 

How can there be anything clearer than that there was 
an enemy in nature that must be brought under the di- 
vine control before agents should be exposed to the de- 
struction of that enemy? But what waa that enemy? 
Was it not a principle in nature that we call wrong, and 
self-existent in the very nature of things? For we ac- 
<jept the idea that the infinite G-od was self-existent ; and 
was always characterized by the principles of right, or 
righteousness. Then right is a principle in nature, self- 
existent, or without beginning; and when right is prac- 
ticed it is a virtue. But it could not be a virtue if it had 
no opposite ; neither could there be meaning to the word 
right if there were not an opposite principle. The very 
word right indicates its opposite. That opposite is wrong; 
and wrong is a principle in nature, co-existeat with right, 
and a principle for which there is no being responsible. 
It is self-existent in the nature of things. 

How could the Infinite do other than see all this from 
the beginning — that this uncreated principle was a power 
that would assail any and all created agents that could or 
wouJd ever be brought into existence, and contaminate 
and ruin them if its power was not subdued, and that cre- 
ated powers could not have power against an uncreated 
power, to prevent them or rescue themselves from its de- 
filements'? Here it is plainly seen that truth and justice, 



16 SOLDIERS FOR THE RIGHT AND FOR THE WRONG. 

love and mercy, could not create anything that could be 
defiled until he had first put that defiling power under his 
control. But how was that to be done ? Could the Lord 
say, "Let its power be destroyed,'' and it would be de- 
stroyed? Verily, no; but its subjugation required a 
war of vast dimensions. Of the magnificence of that 
war we can have but faint conception. It was and is 
the great war of which all the wars of the earth are but 
a very limited figure. 

Now there were a few things that were necessary in- 
strumentalities for the carrying on of that incalculable 
war ; and though the instrumentalities were so costly that 
we can have no conception of their^cost, like our late war 
of insurrection, the end justified the expenses. A fallen 
planet was a necessity, for the theater of the war ; and a 
fallen race was as necessary, for the soldiers of both sides 
of the army. But justice required that the fallen race 
should be redeemed, and that restoration be offered to all 
on the same terms ; and those who would accept restora- 
tion should be the soldiers for the right against wrong. 
And herein was the atonement a necessity, that the sol- 
diers for right might be purified and restored , for nothing 
impure could enter the righteous army. But those that 
would not accept of restoration, but chose the army of 
the wrong against right, the Lord told to occupy till he 
come. It was and is the privilege of all to take their 
choice. But another necessity was one that was compe- 
tent to lead the forces of the right to the battle and to 
victory ; and that was able to atone for them, to redeem 
them and to utterly subdue the enemy, and take their en- 
tire army and make them prisoners of war, consigning 
the enemy with all his soldiers and servants to an eternal 
prison where their power to do wrong would be forever 



OF THE ORIGIN OF SIN. 17 

utterly annihilated. Now after the atonement was or- 
dained, and the war and the battle ground and the sol- 
diers for both sides of the army, to bring the contending 
interests together in the final conflict, the great captain 
was God manifest in the flesh. All being virtually com- 
pleted, the work of creation could go on, until all things 
were created, and the order in which the planets should 
move was determined ; then when wisdom saw fit to order 
a planet it come forth, — whether sun,^moon or star, or this 
earth, and everything in its proper time and in its proper 
order. 

As to the origin of sin : Why should sin be thought 
to have originated with the fall of apostate spirits? For 
although sin was not developed until it was committed, 
yet the principle of wrong, that only waited for a willing 
agent to develop it, always did exist ; and sin was and is its 
naural product, its legitimate fruit. As the tree is the 
origin of its fruit, just so is the principle of wrong the 
origin of all sin and all evil and everything that is not 
right. The principle of right commends itself to every 
sane mind ; and many see the way of right and think they 
ought to practice it, but defer the practice for a long 
time; but it is not righteousness to them during all this 
time. But if they commence the practice of right with 
all their heart and power, then it is counted to them for 
righteousness. The principle of wrong may be seen and 
be a temptation, but may be resisted long and often ; but 
in some fatal hour it may be yielded to, and the wrong 
committed; then it is sin, but not while the temptation is 
faithfully resisted . When we see the origin of sin in this 
light, all difficulty vanishes that ever gathered around it ; 
it is all plain. But if we try to hold the idea that the 
great leader of the power of darkness originated sin at 



18 USE OF THE LOST. 

the period of his fall, and made it his servant and entered 
this world and seems to have taken possession of it very 
greatly, it might seem doubtful what the end would be, or 
which side would gain the victory. Another objection to 
that idea is that, if the Lord would suffer a created being 
to originate sin with all its vast consequences, it would 
argue wickedness on the part of the Lord. A little boy 
said, "Father, what made the devil sin, if there was no 
devil to tempt him?" Such darkness gathers around such 
a view as that. But does not Satan rule over all manner 
of sin ? No ; but if there is one devil, he is the servant 
of wrong or sin ; and if there are a million of them, they 
are all the servants of the same universal monarch of 
wickedness which is the principle and power of wrong or 
sin. Now, this is reasonable and Scriptural. 

But the use of those fallen spirits, of such vast power 
and skill and activity, is that all possible facilities and 
powers of sin and wrong must be brought into the war 
and utterly subdued, revealed and exposed. And the use 
of them in the everlasting punishment will be for a rec- 
ord of the war and of the enemy, of its magnitude and of 
its power to defile, to deprave and to ruin. And they 
will also serve as a record of all grades and magnitudes 
of sin and crime, and the depth of corruption and misery 
to which it will sink those that are corrupted by it ; and 
will also be a history, partly of the war, but more es])e- 
cially of the conquered party, and will show all manner of 
wrong and its fruits and products and their everlastmg- 
ness. And they will intimate the power that conquered 
them, but cannot show its magnitude. 

But another argument: If the Lord did not know that 
angels and the human race would fall, just as they did, he 
is not perfect in wisdom and knowledge. But if he did 



USE OF MAN. • 19 

Tinow that spirits would fall,* and the entire human race 
would fall; and he knew that before creation comroenced, 
and knew all the sin and suffering that the fall of men and 
angels would lead to, and that vast numbers would be 
hopelessly lost, (add to this that the Lord hates sin ; and 
also that he deJights in love and mercy, and does not af- 
flict willingly), we are forced to the conclusion that there 
was an absolute necessity for their creation, just as they 
were created, and just for the purpose and use that they 
will f ulfiU. 

But another thought on the use of man's creation : The 
question is asked, "What is man, that thou art mindful of 
him?" Who can find an answer, if there is not the stern- 
est necessity for him, and that of vast importance ? Sure- 
ly a rational thought would convince any one that the 
question could not be answered, only as the Scripture 
gives the idea that they are for soldiers for the war that 
must be fought for the benefit of 'all the Lord's vast crea- 
tion. But with that view of the question, the answer is 
perfectly logical, reasonable and plain. Another essential 
use for fallen angels and fallen men is to do the work that 
we see them doing every day, — that is, to bring the enemies 
of Christ's armies where his servants can conquer them. 
That work could not be done without, fallen beings to do 
it, or wicked agents ; for it was determined before that the 
Lord should be sold and crucified, but it needed the devil 
in form of man to do it. They thought to make Christ 
their victim ; but they made him their conqueror. His 
servants have been called with that vastly high calling, 
to be fellow soldiers with him; and it is just as needful 
that wicked agents should bring the enemy, that is all 
manner of temptation, where Christ's army can meet and 
conquer them as it was to bring the enemies of their great 



20 LESSONS TAUGHT BY THE FALL. 

captain where he could and did conquer them. Then 
whatever form of temptation he may assume in which to 
meet the Christians, let them know that their Captain has 
made provisions that they may conquer their enemies in 
whatever form they may be suffered to assail them ; and 
it will be the glory of their Captain and their endless 
bliss, and the highest possible privilege that can be be- 
stowed upon them. 

The fall of man clearly shows several things: It 
proves that creature power is not reliable, nor is their sta- 
bility sufficient ; and it shows that the Lord is to no ex- 
tent the author of sin. For he had done all that it was 
possible to do to give them the best possible opportunity 
to stand fast. Never was there law given that was easier 
to keep than that given to the first pair. They were 
armed with weapons that were mighty and could conquer, 
if they that held them would try ; for they told the tempt- 
er that Grod had said, , "Ye shall not eat, lest ye die." 
But creature weakness yielded, and they fell. But how 
could it throw a shadow of reflection on the Creator ? It 
only shows that creatures never could have been secure 
afifainst the monster power of wrong, if the Lord would 
not subdue that power. 

We have but little light on the fall of apostate spir- 
its, — all we need however. But from what is taught us 
concerning the fall of man, we are forced to the conclu- 
sion that the faU of apostate spirits was uader circum- 
stances that must make them self-condemned, and that 
they themselves will exonerate the throne everlastingly. 
The fall of angels and of man is now and forever will be 
the clearest testimony to one stern truth in nature; that 
is, that no created powers can, nor never could, nor never 
can be, a reliable agency either for themselves or any 



THE AUTHOR DIFFERS FROM CURRENT THEOLOGY. 21 

others. Spirits without the weakness of flesh and blood 
have fallen ; and also flesh and blood, from a state of per- 
fect purity, have fallen. These two falls will forever set- 
tle the question of the capability of creature power to 
stand secure without the aid of divine power. 

In making out the premises somewhat further, our ob- 
ject will be to try and show reason in all parts of the 
Scripture. This cannot be shown from any theological 
premises of which I have any knowledge. There will be 
a class of subjects and ideas presented somewhat different 
from the past. For if there cannot be some arrangement 
of the Scripture that will show harmony and reason in 
the first parts of it, then it must remain darkness and 
mystery ; the translation will seem wrong, and many pas- 
sages will seem to be inexplicable. But why should any 
one rest in such a conclusion ? When we find clear log- 
ical reasoning in the first offstart, the opening pas- 
sages, and see the necessary reasons why all things are as 
the Bible says they are, then the Bible will appear the 
most reasonable book on earth. Then the translation is 
right, pnd the passages are all right. We cannot spare 
one passage, nor can we afford to have one changed. 

And now I propose to depart from the ideas most 
commonly held and taught by the theologies of orthodox 
denominations, and I think it likely that my ideas as giv- 
en in these lines may seem strange to any one that may 
chance to read them , and may seem at first sight unrea- 
sonable, and possibly un-Scriptural, and may not be clear- 
ly understood. To show more clearly wherein I view and 
treat the Scriptures in a different light from what they 
have been and are understood and held and taught 
by orthodox theologies (In some instances the same words 
will be repeated: but, mostly, the wording will be a lit- 



22 AUTHOR DIFFERS FROM CURRENT THEOLOGY. 

tie different from language already used. I think likely 
that will bring my ideas more plainly before any one that 
tries to see them) : 

A large city, well provided with lamp posts, in straight 
rows along the street, and lamps filled, trimmed, lighted 
and brightly burning. Citizens can travel the streets at 
night as well as in daylight. But if the lamp posts are 
moved, some to the right hand and some to the left, and 
some thrown down, some of the lamps gone out, others 
very dim, some showing red light and some blue, the 
strange night traveler would soon be lost, under such 
circumstances. Is this a fair figure of the light the present 
interpretation of the Bible now gives to the inquiring 
world ? 

The Scripture concerning some going into everla sting 
punishment, but others into life eternal ( Matt, xxv., 46) : 
No clear, forcible reason why this is so to be, is shown ; 
and this appears to some not to be in harmony with infinite 
mercy and goodness. It looks dark; the lamp shows but 
dimly. But bring the post back to its Scriptural range ; 
fill and trim and light the lamp, until it shows that to be 
the very express use for which the human family was cre- 
ated, that they might choose every one his own course 
during his probation. They will also serve an import- 
ant purpose in the relation they are found sustaining at 
the judgment, and that without end. Then the light will 
be bright, showing convincing reason that it is true and 
right, and could not be otherwise. 

Another lamp that is dark, or its post removed, is the 
condition of salvation being faith. Many preachers and 
writers tell us that this cannot be explained in a reasonable 
light, but must be received because it is Scripture. "How 
dark that looks!" The infidel \^ants no more. But put 



AUTHOR DIFFERS FROM CURRENT THEOLOGY. 23^ 

the lamp in its proper range, and replenish the light until 
it will show the nature of that faith of the gospel to which 
promises are made, that it is that act or state of mind that 
concludes, that decides the act. It is the only principle 
that can produce loyalty, fidelity, faithfulness. It is the 
moving cause of all things that agents do, whether spirit- 
ual or temporal. But the faith of the gospel takes Christ 
as its object. That causes the light to shine with electric 
power. Raise it high; challenge the world to produce 
reason against it. 

A third light that seems utterly dark: The Old 
Testament Scriptures, especially the types and the exter- 
minating wars, the world and much of the church regard 
as being very dark. But bring your post back, make the 
light bright, move the old stakes a little, and it will be 
seen that every narrative of the Old Testament has a very 
special bearing on all Christian life; and much more un- 
eriing light than can be conveyed by words only. For 
the types are so wisely arranged that all who see them 
must understand them alike, or very nearly so; and not 
one of them could be omitted without rendering revela- 
tion imperfect. They are all in perfect harmony with 
each other ; and when seen they show the highest wisdom 
and the brightest reasoning that can be seen in anything 

The fourth light that men have held in darkness is the 
creation. It seems that the idea received is that the first 
and second chapters of the Bible mean the same thing, and 
that as the first chapter uses the words created and made^ 
the objects spoken of came into existence, as they were 
said to be created ; and that the second chapter is a recapit- 
ulation of the first. But how can that be so understood, 
from the reading of the two chapters.? There is disagree- 
ment between these chapters when viewed in that light; 



24 AUTHOR DIFFERS FROM CURRENT THEOLOGY. 

neither can they be reconciled. But the reading justifies 
the idea that when we read, "In the beginning God created 
the heaven and the earth, and the earth was without form 
and void," that it did not exist. And all that is said in 
the first chapter sustains the same relation. They were 
created, but did not exist, nor would not until everything 
came to its appointed time when it would best meet the 
end of wisdom. But, like the atonement which was before 
all things,(the Atoner was the firstborn of every creature, 
the beginning of the creation of God ; and by him all 
things were created. But he did not exist until the earth 
was formed, and men had lived on it four thousand years), 
all things were created in the beginning, though nothing 
was formed. But when the period arrived when a planet 
would be useful, then it was ordered into existence, and 
not before. The second chapter plainly tells us that. We 
read in verse 4, ''In the day when the Lord God made the 
earth and the heavens, and every plant of the field before 
it was in the earth, and every herb of the field before it 
grew : for the Lord God had not caused it to rain upon the 
earth ; and there was not a man to till the ground." In 
the third verse he rested from all his work whicli God cre- 
ated and made. But the plants had not been in the earth 
and the herbs had not grown ; nor had there been rain on 
the earth ; nor was there a man to till the ground, though 
the day is spoken of when they were made. 

The six days spoken of in the first chapter : We need 
not pay attention to them ; for periods were not measured 
by days and years until the race of man was formed, nor is 
there any medium by which we could understand the du- 
ration of periods before time was measured by days and 
years. But the second chapter finds the earth ready for 
inan, but gives no idea how long it had been formed. 



AUTHOR DIFFERS FROM CURRENT THEOLOGY. 25 

There is nothing to hinder the idea that it might have 
been millions of ages : so that the geologist has no dispute 
with the Bible. But the second chapter gives a very dif- 
ferent account, when it speaks of the execution of the work. 
It tells us of the first rain. "And the Lord God formed 
man." He had not been formed before, but was created 
and made. This word man means the entire race ; and in 
this man the entire race were made living souls. After this 
the garden and all trees were made to grow out of the 
ground (verse 19) ; and out of the ground was formed all 
beasts and fowls. In the first chapter they were created 
and made^ but in the second chapter they are formed: and 
(verse 22) he made a woman ; (verse 24) marriage was es- 
tablished. As we will sketch the other lights or points on 
our return, but not this fourth one, we have devoted here 
to this one what we think needful to be understood. 

The fif oh light that is badly out of order is the fall of 
man. Why should this be dark? Show that the sole pur- 
pose of his existence or being was to be used in his 
fallen condition, and then all will be light. 

A sixth post that is moved fer out of its range, and the 
light dim, is the fall of the apostate spirits. How can the- 
ology locate the origin of sin at this point, or suppose that 
Satan originated sin in some way in connection with his 
fall } At that very dark spot the infidel has overtaken 
and devoured the Christian many times. Is there not a 
root, a germ, a principle, out of which sin did spring or 
come forth } If such can be found, then surely that 
light will be restored in all its brightness, and the origin 
of sin as a problem will be settled. We hope to show it as 
we come back on this line of thought, which will be the 
seventh light restored into the line of reason. 

But an eighth light that is as darkness : Why and for 



26 FOREKNOWLEDGE OF GOD. 

what reason does a fallen planet and a fallen race of intel- 
ligent beings exist, and for what purpose ? But if it can 
be made plain that it was a real necessity for the benefit of 
all the worlds in the Lord's vast universe, it will put 
that light in good condition. 

The ninth light that is most abused, moved out of 
place, and its importance least appreciated, is the atone- 
ment. For all life lives by it, and all planets exist by it; 
and there could not have been anything created until the 
atonement was secured. It became the corner stone of all 
creation, the bed-rock of everything that exists. 

As we go back over these several topics, we design 
trying to show clear light in all of them. But if these 
lines should ever be read by an objector, we ask him to 
show light all through nature by any other line of argu- 
ment. But if he cannot do that, then condemn this if 
he can; but if he cannot condemn this, nor find reason 
outside of this train of ideas, then let the infidel acknowl- 
edge his shame. First, I remark that there are two princi- 
ples in nature that are directly opposite : the one is right, 
the other is wrong. The principle of right produces 
everything that is appro vable — virtue, purity, peace, com- 
fort, pleasure, and life in the future. The principle of 
wrong produces everything objectionable — pride, passion, 
malice, falsehood, murder, theft, despair, death and a hope- 
less future. Did the principle of right exist in the nature 
of things, and run back parallel with the self-existent 
deity .^ And if right were a virtue in the deity, it was be- 
cause there was an opposite capable of being occupied. 
Then it follows as a necessity, that the principle of wrong 
was a principle in nature without beginning, and only 
awaited the appearance of created agents to develop its 
nature , its corruption and its power. Now does the result 



NECESSITY FOR ATONEMENT. USE OP THE WORLD. 27 

and power of wrong require proof.? Is it not seen by all 
sane people every day, and its weight felt all through so- 
ciety constantly in a thousand ways ? 

Is it not clear that infinite wisdom knew in the begin- 
ning the power and results of this vast hostile power under 
all possible contingencies ? and the effect it would have on 
all creation forever (if creatures there would be), if this 
enemy of all creatures in existence were not subdued.? 
And that hostile power was not created, and created powers 
could not subdue it ; nor could created powers remove a 
stain that it would make on their spirit, small as that stain 
might be. Then we see that the source of truth, love, 
power, wisdom, justice, mercy and immutability could not 
create agents until he first would devise means for the sure 
overthrow of this adversary. As no other power than the 
divine could accomplish this vast work that nature had to 
do, it became him to do that work, with as little sacrifice 
as practicable, but nevertheless to accomplish that work. 
The needful instrumentalities were the atonement, and the 
Atoner, to order the battles and to command in the war, a 
fallen planet for a theater of war, and a fallen race of in- 
telligent agents for the soldiers or fighting element. But 
that fallen race must be redeemed, and a restoration of- 
fered to all on conditions that they could all reach alike, 
and put all on their agency, with light sufllcient to know 
right and wrong and let them join which army they pleased. 
But where they are found at the close of probation or life 
there they are to remain. The one side of the army is 
designed for a partial history of that war, to exhibit the 
power of the conquering party, to cleanse from the defile- 
ment of the conquered army, and to lead them through a 
world of sin with garments unstained and pure. The 
other side of the army will be a history of the nature and 



28 AT CREATION NOTHING WAS FORMED. 

power of the enemy, and the magnitude of the work to 
conquer its power, and will exhibit sin in all its magnitude 
and characters, and will be seen on their robes. It will be 
the clothing of the spirit, and endure forever. 

The fall of man and sin are not suffered without rea- 
sons of vastness, on the part of him that suffers them. 
The atonement and the world (and it fallen) and sin and 
the wicked are all necessary instrumentalities for the war. 
Now, here is a reason for the atonement that is fully wor- 
thy of its Author, and clothes it with its due importance. 
It is clear that Satan was not the author of sin, but he 
became its servant, as all other agents do that are vol- 
untarily wicked. And Satan and sinners bring the ele- 
ment of wrong where it Cwan be met and conquered. 
When we come to the fall of man, we see the Lord gave 
to him a full understanding of right and wrong and also 
of the penalty. Must we not conclude from this that the 
fallen angels or apostate spirits had light sufficient to throw 
all rjesponsibility on themselves alone, for involving them- 
selves in wrong, sin and guilt ? We are not informed es- 
pecially on that subject; but we are informed, concerning 
the race to which we belong, that when the tempter came 
to the woman and said, "Yea, hath God said, Ye shall not eat 
of every tree of the garden ? And the woman said unto 
the serpent. We may eat of the fruit of the trees of the 
garden. But of the fruit of the tree which is in the 
jmidst of the garden|God hath said, Ye shall not eat of it, nei- 
ther shall ye touch it, lest ye die." Now, if the creature is 
fortified with such an answer and weapon against temp- 
tation, and with that answer in the mouth or in the heart, 
he does the act and dies, where is the responsibility.? 
Surely, with the creature alone; and the throne is forever 
guiltless. Now, from this information concerning the hu- 



THE LORD BLAMELESS FOR SIN. 29 

man race of which we are a part, are we not bound to con- 
clude that the spirits that first incurrred sin or wrong and 
guilt and death were fortified and armed against the 
tempting power of wrong, sufficient to make them respon- 
sible for their fall and all its endless consequences, when 
viewed in the light of reason and justice ? 

Is it not as unreasonable and unjust to attach fault or 
blame to the Creator for the fall of man, or the fall of 
angels, as it would or could be to blame the kindest and 
most faithful father, when his son would commit forgery, 
robbery or murder, and suffer the penalty o^ the law? 
Now is there not shown in the foregoing lines reason, — 
vast, clear and immovable, and in harmony with all the 
Scripture, for the atonement and for the existence of this 
planet and its inhabitants, just as they are; and for the 
origin of sin, and for the fall of angels and of man ? 

And that brings us back over the ninth, eighth, sev- 
enth, sixth, and fifth lights or points in which, it has 
been claimed, revelation could not be sustained in the li^ht 
and force of reason. But here these features of revelation 
stand in a light so clear that no one will likely try to 
dispute it. I thought to pass the fourth point as being 
proved, (that when all things were created and made that 
nothing was formed) ; but one additional thought might 
not be amiss. Job xxxviii., 4-7: "Where wast thou 
when I laid the foundations of the earth.? Or who laid 
the corner stone thereof; when the morning stars sang to- 
gether, and all the sons of God shouted for joy ?" Now 
the first chapter of Genesis shows light . "And God di- 
vided the light from the darkness, and God called the 
light Day, and the darkness he called JNight." But the 
day and night of this planet is an eff*ect which is caused 
by the sun. But the narrative goes on and shows a firm- 



30 CONCERNING BIBLICAL INTERPRETATION. 

ament, and the waters divided from the waters ; and the 
second day shows land and seas and grass and herbs and 
trees ; and the third day that all this was before sun, moon, 
or stars, planet or agent was spoken of. But the Lord 
informs Job that, at the first move toward forming the 
earth, there were intelligences to sing and shout. Can 
there be anything more clearly shown hy Scripture than 
that, when all things were created in the beginning, there 
was nothing formed ? Neither have we the slightest in- 
timation when any planet or agent would be formed ; ex- 
cept that everything would come into being when wisdom 
required it, and not before. If there should be a new 
planet discovered in the twentieth century, it is in perfect 
harmony with the Bible. 

Now, in the light of these thoughts, we will go down 
the stream of time and notice those three other points a 
little further. The third point was the Old Testament 
Scripture, which will be noticed more minutely in future 
pages. But here we notice that the unbelieving world re- 
gards the Old Testament Scripture as a mass of the most 
objectionable nonsense. And a great many that profess 
to believe it, even in a worse light; for they hold to it but 
do not show that it is reasonable, or rational, or sensible. 
But to make a revelation on all the various features 
contained in the Bible, and that revelation not to pass 
away, but to endure long as its Author will endure, it [the 
revelation] necessarily must be made perfect, and answer 
perfectly the purpose for which it was designed. And, for 
this reason, there is much of the Old Bible that, by the 
brightness and clearness of its types, settles the meaning 
of what is said in the New Testament. One reason why 
these types are not sought out and set in their proper 
order is that they would put an end to most of the secta- 



TRUE GOSrEL FAITH. 31 

rian lines that now divide the religious world. Conse- 
quently, those who prize their sectarian prejudices, higher 
than they do the truth and purity of revelation, do not 
want the types elucidated. They cannot see or explain 
them ; and many times we see published the concessions 
ol ministers and laymen that they do not believe these 
parts of the Bible. When the champion infidel cuts a 
swath through the country with his lectures, trampling 
down the Bible and Christianity, not one of the ministers 
of the cross goes out with sling in hand to meet the Go- 
liath ; and the cause of the Bible and its Author suffers 
shame at the hands of their professed friends. But when 
these types are studied and understood, and the minister 
knows how to apply them each to its antitype, these men 
can be met and put to shame and silence. The more one's 
mind runs on the types of the Bible the more he will 
see in them of .wisdom, richness and exaltedness. Per- 
haps, in all the world, there is not such a display of wis- 
dom as can be found in the types of the Old Testement; 
and there is where we may discern the propriety of what 
our Lord has told us, that his words should not pass 
away. Because, when the millions of men and women will 
knock at the door and say, "Open to us," he will say, 
"Depart; I never knew you." After that these types can 
be read and understood and it will be seen how plain and 
how rich they were — they should have been to these 
lost souls the path of life ; but now it is too late. But the 
throne will be honored, and he that sits thereon glorified ; 
and the eternal consciousness of what they have lost will 
b e to the damned the fire spoken of in Scripture. 

The item or light that was called the second, the doc- 
trine of salv ation by faith : So far from its being a dark 
subject, it is based on the principle of cause and effect and 



32 TRUE GOSPEL FAITH. 

is as logically and clearly reasonable as anything in nat- 
ure. Faith implies voluntary choice, and is just equal 
to choice ; and the calling people pursue is the one they 
choose, everything considered : and that is their faith, be- 
cause it was their decision or conclusion, and as a cause 
produced action. But if they see another calling that 
would suit them better, and their iaith takes hold of it, it 
will cause them to change their calling, to leave the old 
and take hold of the new. But some might say they 
would choose a different calling, but a lack of means for- 
biis them to engage in it. But the choice really is the 
thing that is engaged in, everything considered ; and that 
is faith. Faith is the cause of ail action, and the action is 
the eff"ect. But if any object is desired that is out of 
our reach, as a matter of course, it is out of the reach ol 
faith, for faith can only take hold o± possibility. It is al- 
ways faith that acts or causes action. 

When a husband and wife entertain full faith in each 
other, either would rather wound the feelings of all the 
world, than to wound the other; but if either of them 
should give attention to another than their companion, 
until faith would fully embrace the idea that the other one 
would be more satisfactory, everything considered, it is as 
sure as that cause produces effect, that they would leave 
the old and lake up with the new companion. If there be 
iaith in Christ there cannot be in anything else; and on the 
same principle, faith in Christ is a predominating cause, 
and produces loyalty, fidelity, faithfulness, trust, love, wor- 
ship. The faith that does not make faithful is a deception 
and a falsehood. 

Does faith work miracles ? Yes, and there is no mys- 
tery in it, any more than a kind, loving father giving com- 
forts to his helpless child, when it asks for things it needs ; 



EVERLASTING ETERNAL — FOREVER. 3S 

these things are not mysteries, but plain as nature around 
us. 

But the first item or lamp that is gone out, already 
noticed, is the everlasting and the eternal, as applied to 
the race of man. Some cannot see the reason for those 
vast things. But where can reason be found, apart from 
them? Can it be found in the annihilation of the wicked.^ 
Where can wisdom or reason be seen in that ? or to what 
use are they put ? Is there profitable use for them to the 
world.? Surely not. Can wisdom or reason be shown 
for purgatory, or for a second probation ? No ! Then why 
was an atonement made to reach them in this world ? And 
if the atonement be utterly sacrificed, and there remaineth 
no more sacrifice for sin, then by what means could justice 
restore them in a future state ? 

But wisdom must have good reason in the beginning 
for ordaining the human race; and, according to his Word, 
that reason was to prosecute the great war of the universe ;. 
to choose every one his side of the army in which to be a 
soldier, and at the close of the war to be an everlasting 
record of the war. The element on the left hand, or the 
wicked, will in their robes reveal and exhibit all forms and 
magnitudes of sin, and thereby show the power of the en- 
emy, and the vastness of the power required lor his over- 
throw, and what was required to bring the enemy and 
his servants into safe limits, that their power should no 
longer invade the righteous, the pure, the innocent. The 
army of the right will show the power of their Leader and 
Lord, to purify from the defilement of sin, and to keep 
them pure. These two armies were designed to be an 
endless record of the war, with all its consequences, and a 
history to be read by all the universe, and that everlast- 
ingly. But another valid use for the wicked is and was 



34 JUDAS A NECESSITY. USE OF WICKED SPIRITS. 

and will be, as long as the human race continues, the ful- 
fillment of the purpose for which the race of man was or- 
dained ; that is, to bring the enemy where the soldiers of 
the cross can meet and conquer it. That enemy is all 
manner of wrong and all sin, all temptation of every kind 
and variety and magnitude. And, like the wars of the 
world, they cannot be conquered until they meet and strive 
with the power that can and will utterly and perfectly 
subdue them. And those powers could not be brought 
into the war with the soldiers of the cross without wicked 
agents to bring it about. Like when the Lord chose Judas, 
when he was a devil, and put him with the other apostles 
to do what his hand and his counsel determined should be 
done, a righteous agent could not do that work. It did 
not harm Judas; for he chose the course of wickedness, 
and could sell the Lord for cash in hand. But by that 
very means our Lord finished the vastest work that nature 
ever had in it to do. 

But the soldiers of the cross : Their very errand to 
this world, and their essential business in this world, is to 
fight and conquer ; but every one has his own peculiar en- 
emy to fight and conquer, — no two just the same. The 
agency of invisible spirits that are enemies : They stir up 
the enemy within ourselves ; and it consists in all manner 
of temptation to sin in any way ; or to seek or desire to 
be at rest ; or to be still and be at ease while we are sol- 
diers ; or to gratify pride ; or to love and practice anything 
that is of a doubtful character, (as to its being right be- 
cause it is popular, or profitable) ; or to gratify appetite, 
when it is wrong ; or to put trust in anything less than our 
L ord, (whether it be secret societies, or insurance of life, 
or property) ;or to trust in money or property ; or to deny 
or hide any sin of a friend, or of one's self; and all such 



USE OF WICKED MEN. 35 

things as passion, lust, greed of gain or selfishness. 

But our wicked fellow creatures bring to the soldiers of 
the cross for them to conquer, in a visible form, impo^ 
sition of persons or of family, or doing private or public 
injury to property or character of one's self, family or 
neighbors, or to induce one to take pleasure in a sinful 
direction, or to cause any one to be discouraged or weak 
spiritually, or- to become faint under severe trials, or to 
cause one to yield to any wrong impression or practice 
or temper, wherewith the evil spirit has tempted them. 

Our Lord was tempted in all points as we are, yet 
without sin. He overcame; and he helps his true ser- 
vants to overcome. But wicked agents must bring these 
enemies to the Christians, or they cannot overcome them ; 
and it would be impossible to gam a conquest in this 
vastest of all wars, if wicked agents would not bring the 
enemy to the commander, and also to the soldiers of the 
cross ; that carnal weapons would contend against weap- 
ons that are not carnal, but mighty through God to the 
pulling down of strongholds. And herein is the love 
that the Father hath bestowed upon us, that we should 
be called the sons of God. (1 John iii., 1.) For through 
and by these very means our Lord has called on all his 
creatures to join him in this great conflict, to be his fel- 
low soldiers and his fellow sufferers, and to be his breth- 
ren and sisters, and to be fellow heirs with him to a fade- 
less crown and an endless reign with him. 

And can we not see why our Lord suffers the wicked 
to do wickedly ? These things should not discourage the 
soldier of the cross. We bring a few more pages into 
this line of thought, and will then compare these thoughts 
with the Scripture. 

Is the Scripture true.^ The answer is in the affirma- 



36 NO CONFLICT BETWEEN REASON AND REVELATION. 

tive : yes, it is true. By what argument can the assertion 
be supported beyond the power of refutation or cavil; or 
can that be done? We answer yes, it can; and on the 
principles of the clearest reason. The argument is : first, 
reason sees in the book of nature the principles taught 
in revelation, so tar as reason can grasp them, but cannot 
answer all questions, and so must remain in darkness con- 
cerning many things, without hope of relief. But here 
revelation proposes to rescue reason from the difficulty 
and darkness. But reason in its turn scrutinizes revela- 
tion and finds it a perfect solution of all problems, a per- 
fect answer to all questions, that can concern the human 
race. But how can that be ? Do not different passages 
conflict with each other ? We answer no, they do not ; 
but there may be passages brought from different parts 
and meanings attached that were never designed, and thus 
try to show conflict. But if honest reason and a rational 
brain search for reasonable conclusions, there will be no 
difficulty ; but all will be perfectly harmonious and beau- 
tiful. But is it not made u)) of many books written by 
as many authors, and all liable to possible error.? We 
answer no; it has but one Author, and is but one book. It 
is the journal of one government only ; though written 
by many secretaries, all conspire to accomplish the same 
one great design, with a connection of strange beauty and 
power. It could not be perfect if any part were wanting; 
but the whole of it together seems to be just enough, and 
furnishes the clearest, most powerful and most logical 
reasoning found in any book on earth. Any other system 
of reason leaves many questions of vital importance with- 
out an answer, or light, and never can give any. But this 
book goes to the bottom of all questions, and brings rea- 
sonable answers, and only reasonable answers. 



THINGS REVEALED IN THE SCRIPTURES. 37 

What are some of the leading revelations that the 
Scripture is designed to make ? We answer, to reveal to 
the human race who and what they are, their origin and 
destiny, their relation and duty to their Creator, and as 
individuals to their own race, government, family and fel- 
low citizens. The Word also shows the Creator's relation 
to man, and man's obligations to him, and reveals to man 
law and justice, mercy and truth; it also reveals the nat- 
ure of sin, and what it will do for them that involve 
themselves in it. Showing its nature, it shows its power, 
and that but one power can conquer it, and bring fallen 
agents back from sin to righteousness, and bring them 
through the fiery furnace of this world of alHiction and 
sin, trial, temptation and suffering, without a stain on 
their moral garments. It also shows what is a life of 
righteousness and what is a life of wickedness, pointing 
out the one path of right, among the many ways of wrong. 
Are there any other class of subjects revealed in the 
Scripture } Yes, much more. What are they ? Why, to 
reveal the most reasonable design in the Creator for bring- 
ing the human race into existence, and suffering them 
that choose, if they will, to sin against him ; but, at the 
same time, to have all that choose to be saved from sin. All 
people must be held forever on exhibition, with the char- 
acter they make up in this life. It is the object of their 
creation to be held without change, except as their end- 
less experience expands their capacity to know, and their 
conceptions are enlarged of what they have lost in the 
loss of the soul, or what is gained in its salvation. But 
are there to be seen good, wise and justifiable reasons 
for the ruling and overruling that involves such unspeak- 
ably vast consequences as these ? Yes, there are, and rea- 
sons that fit the entire Scripture. For, in addition to rea- 



38 THINGS REVEALED IN THE SCRIPTURES. 

sons ^iven and explained on other pages that the human 
race was an indispensable necessity, and could only be 
used in their fallen condition, (but all might be redeemed, 
and salvation is offered to all on the same condition ; and 
that condition is brought within the reach of all;) with- 
out which the great war against the great spiritual adver- 
sary of all nature could not have been brought on and 
carried to a successful issue, another justifiable argument 
may be presented by a figure drawn from our late war of 
insurrection. When our government was endangered by 
rebellion, the officials of the government at once proceed- 
ed to appropriate thousands of millions of dollars and 
hundreds of thousands of men for the prosecution of the 
war against rebellion, knowing that an inestimable amount 
of death and suffering would be the consequence of their 
action. And all the civilized world approved of it. But 
why did they approve of such expenditures of money, 
and such slaughter of human life, and such devastation 
of homes and country .^^ Surely it was because the object 
of the war was worth so much more than the expense that 
it cost, and the expense was essential to the attainment of 
the end. If the importance of this little war and this 
short-lived government justified the expense and horrors 
of the war, then who would not justify the appropriation 
of the atonement and of our little planet and of the hu- 
man race, when we see an enem}^ that is everlasting in its 
nature, and if not subdued would be almost universal in 
its mischief.? And these appropriations were necessary 
for the conquest of this enemy, and to destroy its power 
and secure an everlasting government free from all ene- 
mies. Well, herein is reason sufl9oient, if there were no 
more But we will show another class of reasons. 

We can but reasonably conclude that this little planet. 



EARTH BUT A SPECK 11^ CREATION. 39 

on which we find ourselves, is the merest speck in crea- 
tion, compared with what we see of the planetary world, 
as revealed by discoveries of the nineteenth century ; and 
how can reason adopt any other conclusion ? And none 
of the planets are lallen but this earth ; for certainly there 
can be no propriety in the supposition that there is more 
than one ; nor could we grasp the idea that there could be 
use for more than one. And it is a conceded point that 
no finite intellect can appreciate a state of happiness and 
bliss, if it have no idea of a state of misery, nor any op- 
posite of happiness. Now, if we think of these inhabited 
worlds dwelling in perfect purity ^ love and happiness, is it 
not reasonable, and only reasonable, to conclude that the 
object of their creation was the glory of the Creator.? 
Surely, this conclusion is rational and safe. Then how 
could these intelligences appreciate what they enjoy with- 
out a knowledge of sin and its destructive nature and 
consequences? Or how could they worship and adore 
with a spirit, measuring with the bliss they enjoy 
from the hand of their Creator, without an appreciative 
knowledge of what it is ? And if we consider that these 
planets likely number so many that we could not give a 
name to each, and the number of inhabitants on each indi- 
vidual planet more than we could comprehend, in their 
changeless state of being, ordained for the glory of their 
great Designer, always faithful with these revelations be- 
fore them, we should be fully prepared to take our proper 
place as the Lord's creatures, to ascribe our eternal devo- 
tions to the Author of our being, and our bliss. But 
how can either reason or revelation justify the growing 
sentiment that the wicked of this world will not always 
exist in the sinful nature that they so determinedly choose 
in this life.? When reason looks into this, it must come 



40 OF EVERLASTING PUNISHMENT. 

to a point that cannot be reasoned through. But, surely, 
revelation is clear on the subject as it can be. The idea 
of a second probation, or of a purgatory, or annihil ation, 
or universal salvation, is all without foundation either in 
reason or revelation, or the proper exercise o^ common 
sense. 

As to the character of everlasting punishment, the 
Scripture uses the strongest terms in our language to rep- 
resent it, but speaks of it as natural or literal. Never- 
theless, the judgment with which our Lord has endowed 
us forces the conclusion that these terms are figurative. 
When death ends the physical senses they will not revive 
again; but the life must be spiritual. And one says, "A 
wounded spirit who can bear.?" Do we not witness 
events frequently that may force the conclusion that the 
wounded spirit is experienced before death, in some cases ? 
And is not this likely to be the unquenchable fire, spoken 
of in Scripture ? And even here it burns so vehemently 
that some commit suicide to obtain relief If the fire be 
unendurable here, then is the language too strong that we 
have in the Scripture to describe it ; or would not words 
less forcible be quite insufficient, and leave excuse in the 
mouths of some ? Where is reason here ? But it may be 
said that short-sighted man should not run away outside 
of the ground that the orthodoxy occupies. But where is 
anything found written that forbids any one the liberty to 
investigate the Word until he finds an answer for the 
reasonQfor the hope that is within him, in every particu- 
lar, as concerns the endless future.? But I find some 
things written that look very much to the reverse, like 
the following (Isaiah i., 2, 3): "Hear, O heavens, and 
give ear, O earth ; for the Lord hath spoken ; I have 
nourished and brought up children, and they have rebelled 



FUTURE REWARDS AND PUNISHMENTS. 41 

against me. The ox knoweth his owner, and the ass his 
master's crib : but Israel doth not know, my people doth 
not consider." And, ''O fools and slow of heart to be- 
lieve all that the prophets have spoken." And again: 
*'0 ye hypocrites ! Ye can discern the face of the sky ; but 
can ye not discern the signs of the times !" And who 
will forbid another to show that the Scripture is the most 
clearly logical book there is or has been ; more especially 
when infidelity grows so bold as to publicly declare that 
the Scripture and Christianity must be received by faith 
only, and at the sacrifice of reason, if they be received 
at all. And no successful answer comes from the cham- 
pion of the cross that will hurl back the slander, and 
show the Scripture in a logical and reasonable light. 
There are men high in church authority that in their ser- 
mons make concessions to the same effect, while professing 
to be called to preach the gospel of salvation to a dying 
world. These say, "We cannot explain the Scriptures 
from a standpoint of reason, but believe and receive it, 
because it is so written in the Bible." Oh, shame ! 

"These shall go away into everlasting punishment, but 
the righteous into life eternal." These expressions are of 
equal duration (Matthew xxv., 46), and are amply sup- 
ported by many other passages. Isaiah Iv., 10, 11 : "For 
as the rain cometh down, and the snow from heaven, and 
returneth not thither, but watereth the earth, and maketh it 
bring forth and bud, that it may give seed to the sower and 
bread to the eater ; so shall my word be that goeth forth 
out of my mouth : it shall not return unto me void, but 
it shall accomplish that which I please, and it shall prosper 
in the thing whereto I sent it." The same word, at the 
same time and place, will save some and condemn others, 
and wiU be fulfilled when the sheep and the goats are sep- 



42 FUTURE REWARDS AND PUNISHMENTS. 

arated. Isaiah xlii., 8 : "I am the Lord; that is my name t 
and my glory will I not give to another, neither my praise 
to graven images." Are praise and glory due to the Lord 
alike from all his creatures, in proportion to their eapao 
ity ? Reason says. yes. But when will the wicked pay 
it I Surely not in this life. Then, if it must be paid, as is- 
deck;red, it shall be given to one whose right it is: then 
the aeryice will be rendered after the judgment, where the 
jus^iQ^ wij-l be seen and approved by all, and thereby all 
wUi glprify the Just Judge and Ruler. Also Isaiah xlv.,. 
23 :';'I have sworn by myself, the word is gone out of my 
mouth in^righteousness, and shall not return. That unto- 
meey^yfenee shall bow, every tongue shall swear." So 
significant is tbi& that Paul quotes it twice in the New 
Testament, in. words a, little different. But measure this- 
latoiage. -^11 can see the impossibility of that being ful- 
fif9&4sW^¥ll%°* described in Matthew xxv., 
^^;ri ^^fiolH^fn^mfti^Ts]^^ ^^^^^^'^ does every tongue 
swear loy^Jty,.^^ th^ m^^-g ^^ 

, Some m^y ask. Will the lost souls be loyal in their 
al^ode m perditiohf ^T^th^^ wiU^ not voluntarily, but 
compulsorily, for spirit will see spirit and they will have 

the divine scrutiny^ The cpnmulsotv service will be the 
fulfillment ofthe, passage, and also 6f Jjamei xii., 2: "And 



^T^j9^£n^nB,driB9,OTSxtJ9i^jiwJjjcn*i^^ , , „ 

many of them.. that sleep m the dust .of, the. earth shall 

D£mi9W08 9ild OJ D99a BYVQ. x§m Ii J^dJ ,bijg bfl£ 
awake,, some to r§v mating life and some to sname and 

iij'ioi, 4J30s J^flj 90 ^low YOJ^njiDe^oa : i9JB9 oSi^ 




menf. ^John y^, zy : "Ihev'th^t.have done gQOd, unto t 
dW vtB.^iow -9caBe 9ifT, .JiTnpe J oie-Sair snnlJ a 

resurrection of liia; and ihey that have pone evfL.ur 
, ,8i9flJO flm9l)aool)n£ 9mo8.9yj22 TIiw J90Bla dab omiiomae 

the resurrection of .damnationTT Ana Acta ?:xiy^. lO: 
-q98 Mfi 8JBpa^aJ bflfi q99jae sd^ nsqw tollmjjT ed n^j)a& 

"Tnat there snail be a resurrection oitihe aeaa, both of the 



NATURE AND DESIGN OF REVELATION. 4^ 

just and of the unjust/' And Romans ii., 6: ^'Who 
will render to every man according to his deeds." And 
Romans xiv., 12: ''So then every one of us shall give ac- 
count ol himself to God." Also Matthew xii., 36, 37 : 
''But I say unto you, That every idle word that man shall 
speak, they shall give account in the day of judgment. 
For by thy words thou shalt be justified, and by thy 
words thou shalt be condemned." 

If revelation be testimony, the foregoing passages will 
establish the first quotation in its litei'al meaning, though 
more can be shown. Can the learning and talent of the 
whole earth show or find reason in any other train of 
thought than that the righteous, and also the wicked, will 
have an endless existence in the confirmed state and char- 
acter in which the judgment finds and leaves them ? We 
again inquire, where is reason to be found on these topics ? 
or even common sense ? But can reason be seen in all the 
Book of Revelation ? Yes, it can, if it be sought for in the 
light of the great object that it was and is designed to 
accomplish. 

A lew thoughts on the design ol revelation: (1) To 
reveal to this world their Creator in a clear and reason- 
able light, and that to be perfectly done, so far as it is 
needful for the benefit of mankind. (2) To show perfectly 
on what condition the world may hope and be saved, if 
they will. (3) To make known the consequences of re- 
jecting this privilege. (4) To teach man for what pur- 
pose lie is and was designed. (5) To teach that all intel- 
ligent creatures are responsible to their Creatci. (6) To 
teach that all who give attention to their responsibility 
he will save, and make pure and exalted; but of those 
that basely reject and neglect their just responsibility he 
will make a profitable use. 



44 NATURE AND DESIGN OF REVELATION. 

Revelation was not constructed by the wisdom of this 
world, but was constructed by divine wisdom, and is very 
brief and very plain, and is so wisely constructed as to 
abide the closest and most minute inspection of any age 
of the world, as affecting countries, languages, or the 
usages that govern the people through all time. It is 
made to abide through or during the eternal world, and 
will show all beings that the Lord had dealt faithfully, 
mercifully, justly, toward this entire world. Even those 
that have chosen sin and are cast out with it, and with 
the master they have chosen, will dwell together in their 
chosen element, and thus leave creation without excuse. 
The throne will be forever guiltless and clear from the 
blood of all creatures. Can we find justifiable reason for 
the creation of a race of intelligent beings, ever enduring 
and never ceasing; and for putting them on their agency 
or probation for a short time, like the uncertain life of our 
own race, and afcer death holding them in existence for- 
ever, bearing the consequences of their probation, be they 
good or bad; if they have sinned, to abide tlie conse- 
quences everlastingly without hope of relief? Is not this 
election and reprobation in its full strength ? No, it is not ; 
but the clearest reason may be seen. The remarks before 
written on our late war of insurrection answer this in part. 
Our Lord had a government to establish and defend, 
whose interests were and are endless, and whose subjects 
are so numerous that we can have no idea of their num- 
ber. All the men and money and suffering that entered in- 
to our war could likely never be seen by created vision if 
these were mingled with the interests of that spiritual and 
universal war that our Lord must and did bring to make 
a signal and final victory over that great enemy of all the 
Lord's vast empire. And surely the object of that war 



WE ARE FREE MORAL AGENTS. 45 

was worth more than all its expenses, although it cost the 
Son for a victim and for a conquerer and for a command- 
er and for one that was able to tread the wine-press alone. 
But it also required a fallen planet for the battle ground. 
It could not be fought on pure and holy ground. It also 
required a fiiUen race that could volunteer, some on one 
side and some on the other, for soldiers to fight it through 
to its final and everlasting end, and thus forever settle all 
questions in nature that could otherwise have ever dis- 
turbed his kingdom or subjects. 

The soldiers of our country's dreadful war had their 
voluntary choice, every man. Some chose to fight for 
liberty, and entered the northern army, of choice. Many 
fell ; and very many suffered hardships in prison, and also 
out of prison, but did not think it wrong in the govern- 
ment to call them to the battle ground. Neither does the 
Christian. But some others chose to enter the opposite 
army, and fight|for slavery, and were as determined in 
their choice and course as if their cause had been justi- 
fiable. But many fell ; and they lost their cause. But 
who would charge the government on account of the 
loss of either their life or of their cause? When the 
great enemy of universal existence must be conquered 
there must, in like manner, be an appropriation made for 
all implements necessary for the war, and all instrumen- 
talities, soldiers and commander and :ill expenses, to carry 
on the war to a successful issue. 

The above are really indispensable reasons ; and in ad- 
dition to them, may be considered the development that 
seems so reasonable and so needful to be made for the de- 
fense and protection of the kingdom in all the endless fu- 
ture. For if the angels or spirits that are not fallen, or 
the saved of this world, would live in perfect purity and 



46 OF SPIRITUA.L DEVELOPMENT. 

in perfect happiness and bliss and love, and it would be a 
feast of the spirit to promote and advance the happiness 
of every creature, if no wicked element were visible or 
known, such could not appreciate their enjoyment and 
their happiness, nor could they know how much they 
owed to the Author of all their pleasures, nor how to wor- 
ship him in spirit and in truth. "For the Father seeketh 
such to worship him." Neither could they know the 
depths into v^hich sin would involve them, if they would 
touch it, but would be as were angels and men before the 
fall; and it could not be otherwise expected than that 
they would be tempted and fall, as was the result in the 
case of angels and men when they fell But when sin in 
all its forms and magnitudes will be seen in the robes of 
the spirits that have fallen, and the wages of sin be ever 
in their sight, there will be perfect security against an- 
other rebellion, as long as these exhibitions are in view. 

Now, if we measure these ideas by the ruling of any 
wise ruler of this world in the interests of his country 
and people, to prevent any wicked and destructive power 
from invading them, is it not the clearest reason that our 
great Ruler has been wise, just and right in all his ruling, 
and all will in eternity be safe from the slightest tempta- 
tion toward rebellion ? 

But more might be considered. These exhibitions 
will make many things known that could not be known 
without them ; or, even if they are seen in this world, and 
are then to be utterly annihilated, finite minds could not 
retain them in full force everlastins^ly. For in some far 
distant period in the future, millions of ages after this 
world shall have been harvested, if the wicked were not 
kept as a record of their works, and no fallen planet in ex- 
istence, could created intelligences hold in memory, or 



RECORB OP THE POWER OF WRONG. 47 

€ven grasp the idea that intelligent beings could possibly 
fall so low as to harbor malice in their hearts, or pride, or 
hatred, or in any way destroy the happiness of others, 
and even desire and try to render others miserable, or in 
any way inflict injury on others (physical or mental), 
or commit murder, or destroy character, or love flattery, 
or make and tell and love a lie, or delight in any wrong 
habit because it has become popular, or a professed 
Christian in any way favor intemperance (by vote or 
otherwise), or one nation engage in war with another 
nation, knowing all its consequences, or that anything 
like American slavery could exist, and even be defended 
by those that claimed to be the church, or the traffic in 
and the use and abuse of the elements of intemperance 
with all the horrors connected with drunkenness and the 
«vils growing out of it, or the extent of the evils growing 
out of the love of money, or of the world ? But go a 
little further. How could it be imagined that sin could 
sink moral agents so low into the depths of depravity and 
degradation as to make a matter of speculation and gain 
out of the very means of human salvation, to assume the 
name of Christian and by this means aspire to power, and 
then forbid the faithful hearted worshiper the right of 
conscience to worship in spirit and in truth, at the peril 
of life, and inflict the death penalty on millions of as pure 
spirits as ever lived, for no other crime than being honest, 
and that by the most cruel tortures that could be invent- 
ed, — and violate every principle of honesty, honor, or 
propriety, to gain power and advantage over their fellow 
men that were better than themselves, not sparing age, sex 
or condition, sacrificing virgin purity to their lusts, and 
the labor of all classes to their passion, ease and pompous 
pleasure, and profess to do it all in the name of the Lord, 



48 RECORD OF THE POWER OF WRONG. 

and as the ministers of Christ ? But another feature of 
these thoughts : How could the imperfection of human 
governments, their weakness or rottenness, or their dis- 
honesty, or the prejudice that enters into them, or self- 
ishness be known ; or how could it be inown that there could 
not be found a perfect ruler in the universe but one, that 
is its Author ? Here are a few of the thousands of bene- 
fits that will result from the perpetuation of those that 
choose sin for their portion, and treat their Lord and his 
offers of mercy with contempt, and live and die in sin. 
They never could be spared ; the Lord's kingdom could 
not spare them. His love and mercy, justice and truth, 
will be glorified in them, and his kingdom and throne es- 
tablished. Is not this a reasonable and rational answer to 
the last question ; namely, a good and Scriptural reason why 
the wicked must abide the result of their choice forever, 
which is one of the deepest questions in theology. I 
think it has but one parallel, and that we will attempt to 
consider next. 

The question is, how the perfect knowledge of all 
things from the beginning, and the creation of all things 
for the purpose that will surely be fulfilled, can agree with 
the offer of salvation to all freely on the same conditions? 
We answer, the acceptance or rejection of the offer is 
perfectly voluntary on the part of the creature, and infi- 
nite wisdom saw that no created power could stand safe 
against the enemy that he saw in nature before creation,, 
except they were divinely upheld, or that enemy were 
conquered, and no created power could subdue it. (For 
the enemy was a principle in nature without beginning,, 
and created powers could only resist it, but if it could 
touch them they had no power to cleanse themselves from 
its foul stain.) Now every attribute of the divine char- 



ANOTHER DEEP QUESTION. -49 

acter required that enemy to be brought under the divine 
control, before responsible agents were created. But it 
required an immense appropriation for the expenses of 
that vast war. A fallen race of intelligent beings was 
necessary. The war could not be prosecuted without 
them for the fighting element ; and out of this race ap- 
peared God manifest in the flesh, to be made a victim, a 
sacrifice, expressly for the accomplishment of this great 
work. And on this great work of atonement, as the cor- 
ner stone of the foundation of all things, the race of man 
was prepared to do their part of the work; and the whole 
race is directed to occupy until their Lord comes, with 
agency perfectly free, and being instructed as to the con- 
sequences of their choice. And we see the whole race 
make their choice and act on it. All generations have 
seen and helped in that war. Their existence was and is 
a necessity. But the wisdom of God, that knew before 
creation what the result would be, did not in any way 
cause the choice ; but the choice was the legitimate work 
of the enemy, and of all the wicked. The just are assist- 
ed when they make their choice. So the knowledge of 
the result,! and the exercise of power to create, and the 
offer of free salvation, are all in perfect harmony with 
each other. 

And now we give some Scripture texts to support the 
ground we take, that our Lord's mission to the earth was 
to prosecute the war and to conquer the enemy ; and the 
mission of the soldiers of the cross is to follow their 
Leader and help him in the war. And it is the choice of 
the wicked to march under the flags of darkness, and 
fight under the leader of the forces of darkness, and thus 
make an everlasting end of the war. Though Christ re- 
deemed the entire human race and offered salvation free 



50 THE ATONEMENT NOT MERELY TO REDEEM MAN. 

to all, surely a vastly greater object lay back of redemp- 
tion and of his coming to the world ; or where would be 
the goodness, justice, love, or mercy in producing a 
world to fall, and of ordaining a Son before the world ex- 
isted, that he might die to atone for their sin? Where is 
found any reasonable use for wisdom in the whole tran- 
saction, if there were not an object to accomplish that 
was vastly greater than either the fall of the race or their 
redemption ? Ifc seems to be an acknowledged point in 
theology that our Lord had a warfare in connection with 
his servants, each performing his own respective part. 
But, as to the origin and design of the war, I cannot con- 
<}ur with the commonly received ideas. But a few texts 
to support the idea of the warfare: Luke x., 18: '•'I be- 
held Satan as lightning fall from heaven.'' Lukexi., 21, 
22 : ''When a strong man armed keepeth his palace, his 
goods are in peace ; but when a stronger than he shall 
€ome upon him, and overcome him, he taketh from him 
all his armour wherein he trusted, and divideth his spoils." 
John xii., 31 : "Now is the judgment of this world: now 
shall the prince of this world be cast out." John xvi., 
11: "Of judgment, because the prince of this world is 
judged." John xiv., 30: "For the prince of this world 
Cometh, and hath nothing in me." Agreeing with Gene- 
sis iii., 15: "It shall bruise thy head, and thou shalt bruise 
his heel." Ps. Ixviii., 18: "Thou hast ascended on high, 
thou bast led captivity captive." Also Eph. iv., 8 ; and Col. 
ii., 15: "And having spoiled principalities and powers, he 
made a shew of them openly triumphing over them in it." 
Heb. ii., 14: "That through death he might destroy him 
that hath the power of death, that is the devil." Rev. 
ix., 1 : "And the fifth angel sounded, and I saw a star fall 
from heaven into the earth: and to him was given the 



ATONEMENT NOT MERELY TO REDEEM MAN. 51 

key of the bottomless pit." Rev. xii., 7-9 : "And there 
was war in heaven : Michael and his angels fought against 
the dragon; and the dragon fought and his angels, and 
prevailed not ; neither was their place found any more in 
heaven. And the great dragon was east out, that old 
serpent called the devil, and Satan, which deceiveth the 
whole world: and he was cast out into the earth, and his 
angels were cast out with him." 

Another idea introduced here is that one special ele- 
ment will constitute both heaven and hell; that is, the 
exalted relation that will be sustained and enjoyed by the 
saved of this world will be life unto life, to the saved 
ones ; and it will be death unto death, to the lost part of 
the inhabitants of this earth. (2 Cor. ii, 15, 16.) But 
why and how ? Why, that some element of torture some- 
times becomes faintly kindled in the mind and thoughts 
of persons before death, caused by misspent or squandered 
fortunes, or misspent lives, or lost character, or betrayal 
by friends, or extreme trouble, or grief, or despair of 
fittaining the object of their hope. Many of these seek re- 
lief by ending their life, by commiting suicide. But when 
they see the glorified ones of earth, the most glorious and 
highly exalted beings of the Lord's creation, and the truth 
flashes through their very nature constantly that they were 
called to that selfsame exalted calling, and they behold the 
Person that called them, they will recollect the manner in 
in which they treated that call and the Person that sent it 
and the messengers that brought it, and how they were 
warned of the way of death, but in spite of God and man 
they chose the way of despair, and now they have it. But 
they cannot commit suicide again to get away from this 
wounded spirit; and revolving periods bring them no 
nearer the end. Surely this is hell. 



62 EXALTED STATE OF THE REDEEMED. 

But to show beyond doubt that the faithful, loyal 
soldiers of Christ's army, his fellow soldiers and fellow 
sufferers, will be the most highly exalted and most glo- 
rious species of being that the Lord has ordered into 
existence, and that they will be superior to all creatures : 
For the proof of this a few passages only will be given. 
One is where God the Son says he that doeth the will of 
his Father, the same is his mother and sister and brother. 
They are called joint heirs with Jesus Christ ; and the Son 
has taught us when we address his Father to say our Fath« 
er. These words cannot be spoken to those that have not 
been clothed in flesh and blood as was their Master. But 
again : they are his fellow soldiers and also his fellow suf- 
erers and veterans of the war. No others can be so exalted. 
And again : they will be rulers, kings and priests, some over 
ten cities and some over five. Scripture is plain, and rea- 
son is strong, to establish this idea. But as to who was the 
world's redeemer : Could he be regarded rationally as less 
than God, that came to earth to live, suffer, and die, as man 
could not, and to return at the right time? 

But as to the character and magnitude of the work of 
redemption : Wrong, the opposite of right, and the enemy 
of right in its very nature, and itself is the origin of all 
sin; and as a principle in nature it was without beginning, 
the same as right. Its power to work ruin was inferior 
to no power, except that of Infinity alone. For Infin- 
ity alone could conquer it. When it assailed the Lord's 
dominion, that was created "very good," and succeeded 
in securing the services of some agencies of vast skill 
and power (and it would seem most likely that by the 
agency of these servants of sin the enemy assailed the hu- 
man race when they were '^very good"), and succeded irt 
bringing the entire race of man under its influence ol de- 



THE REDEEMER AND HIS WORK. 53 

atruction, sin, misery, despair and death, and was making 
terrible progress among the agencies of the Lord's crea- 
tures, what could be done ? Could the Lord wipe out or 
cleanse the sin, and pardon the sinner, by virtue of his 
sovereign authority; or, on the ground of his infinity 
alone, could he say to the sinner as he did to the leprous 
man, "Be thou clean," and it should be so? No, no! by 
no means; for that would be at the sacrifice of justice. 
The Lord could not do that; for justice is one of the in- 
dependent attributes of his character and is represented by 
one of the seven lamps that burned in the tabernacle con- 
stantly, and is and must be infinitely perfect. Sin could 
not be disposed of in that way. When the Scripture 
speaks of something that the angels desired to look into, 
this was the problem that interested them ; that is, what 
disposition the Lord would make of the pair that had sin- 
ned, and also of the sin. To destroy his own work, or 
that it should not serve the purpose for which he intend- 
ed it, would show imperfection. Justice could not par- 
don the sin, without a satisfactory retribution ; neither 
could it be seen how infinite goodness could suffer them to 
propagate while in their sin, and produce a race of sinful 
intelligent agents. But he that ordained a Mediator be- 
fore the foundation of the world, and had virtually finish- 
ed the atonement before men or angels existed, he and he 
only knew what should be done. He could speak the 
wora of authority, and a world would come forth — sun, 
moon and all the planets, whether inhabited or not, all would 
come forth at his word of authority. But sin would not 
yield obedience, or be cleansed by the power of the word. 
The word could bring innumerable agents into existence ; 
but when they became tainted with sin it required an in- 
finitely different work to cleanse that sin from them and 



54 THE RKDEEMEit AND HIS WORK. 

restore them to purity. Was not the conquest of sin the 
greatest work ever performed, the most magnificent dis- 
play of power that nature ever witnessed, or that nature 
ever had to do or to be done ? Was it not the great- 
est display of sovereignty and infinity that nature ever 
can witness ? Are not these things self-evident truths, in 
the very nature of things? And now, in view of all 
these things, that intelligent agents have sinned wilfully 
and brought to themselves hopless ruin, but after that 
have been redeemed at so vast a price and by so vast 
a person, and that redemption required the greatest dis- 
play of power and wisdom that ever did or ever could 
come before the infinite deity to perform, and under these 
circumstances and in the noonday of gospel light these 
same redeemed men and women will forsake their Redeem- 
er, and join the armies of his enemies and fight against 
him and his cause, does it not fully justify the language 
of Matthew xxv., 46 : ^'These shall go away into everlast- 
ing punishment.^" 

Here we see the justification of the sentence; but the 
absolute necessity of it is shown elsewhere in this writing. 
The necessity does not rest on any dark decree that any 
being should sin, but on the most philosophically reasona- 
ble principles and on immovable logic. For sin is never 
imputed only to a free ag^nt ; nor is sin imputed without 
light suflScient to render the sinner self-condemned. ''The 
strength of sin is the law." If no law dawn on the mind, 
there can be no sin imputed, though works might be 
done that in their nature would be sinful. The atone- 
ment meets all that. But these are the insane only ; for 
there can be no sane mind that does not see law. Though 
many may be without revelation nature is full of law; and 
though not so light as revelation, according to ,the light 



UNIVERSA.LITY OF THE ATONEMENT. 55 

SO will the judgment be, notwithstanding there is law in 
nature. It is seen in night and day, sun, moon and stars, 
earth, air and water, friends and enemies, pleasure and 
pain, sorrow and joy, one's self and associates. These all 
have a bearing on the sane mind that amounts to the ele- 
ments of law; and there are a few dark heathen minds 
that have seen and regarded these laws, and by their light 
have shown in their lives the elements of Christianity. 

Sin is the violation of one's conception of propriety, 
whether under the law of revelation or of nature; and 
sin cannot be imputed on any other ground, except in 
the case of persons who are in reach of light that would be 
a sure guide to the truth, and neglect it. Such are ac- 
countable for all the light neglected. 

The atonement is sufficiently broad to reach every hu- 
man soul, and when the Lord said, "whosoever will," it 
was just what he meant; and when he swore by himself 
that he delights not in the death of the sinner, the word 
was truth. Thus the throne will be held guiltless to all 
eternity, by every soul that is lost, as well as by all other 
intelligences. The atonement is offered to all, on the 
same conditions; and all men are alike responsible fot how 
they treat the Christ that purchased and offered these 
benefits to man, their responsibility differing only in pro- 
portion to capacity and opportunity. 

Should these lines ever be read by any one, he may 
conclude that I have ventured too far. But I wish to 
leave these thoughts in writing when I am gone, and the 
object is to rescue the Scripture from the foul slander 
that says the Scripture cannot be sustained by the law of 
reason in the human mind. I wish to show that it is the 
most reasonable of all books. And the translation pub- 
lished A. D. 1611, by authority of King James L, is the 



56 CORRECTNESS OF THE AUTHORIZED VERSION. 

only reliable one. All others were produced by self- 
constituted authorities, but that by authority of a power 
that was ordained of Grod ; for there are no powers but of 
God. And these translators (fifty-four at the com- 
mencement and fifty-seven at the close of that work), 
were not themselves in the doing of that work, but were 
serving a sovereign power that required them to do the work 
right, just and true. Was not this a God-given transla- 
tion, and one from which truth could not spare any part, 
nor add anything thereto ? The testimony of its genu- 
iness is within itself, and never can be held up to its prop- 
er elevation until that is plainly shown and seen. To see 
the whole book in the light of reason, it is plain that 
nothing could be added thereto, or nothing therefrom di- 
minished, that would detract from its excellence and low- 
er its standard of highness and reliableness. It is reason- 
able, consistent and harmonious, and is but one book from 
first to last, and only one. These passages that seem 
dark to some, when their proper relation is seen, are the 
beauty, strength and wisdom of the Bible, and revelation 
could not be perfect without them. They are necessities 
in nature as well as in revelation. The King James trans- 
lation of the Scripture cannot be changed without impair- 
ing the value of that work of reason, truth and justice. 

There is mention made, in former pages, of a great 
enemy that was seen in the beginning; and it was seen 
also that there was a real necessity to conquer that enemy, 
before creation could be commenced ; or the attributes of 
truth and love, justice and mercy, must suffer. That enemy 
was a principle in nature of great power, if it might be 
called a power. It is the opposite of right, and in these 
pages it is called wrong. Wrong and right, as principles 
in nature, are alike without a beginning. Power is a term, 



THE GREAT INVISIBLE ENEMY. 57 

not often applied to the principle of wrong, but it is cer- 
tainly not improper when we consider its nature, and the 
fruit it produces. But there are other principles in nature 
equally invisible ; but they are known to exist by their 
work, their fruits, their results. First, we mention gravi- 
tation. It is seen only in the work it performs, or its man- 
ifest effects on visible objects. As maniiested by the moon, 
it is so vast that the entire ocean is drawn after it to a vis- 
ible extent, producing the tides. The discoveries made in 
the laws of gravitation show the power to be vast, but 
the principle not visible. And so it is with electricity, 
an invisible principle, but its power is exceedingly great, 
and is still being more and more developed. The princi- 
ple of a magnet is invisible, but will attract the needle's 
point unerringly toward the north, whethsr on land or 
sea. Another class of principles not visible, only as the 
effect is seen, is any and all explosives, whether liquids 
or solids, embracing powder, nitro-glycerin and the like. 
Nature is full of power wherein the principle is not seen, 
such as sleep, hunger, thirst, heat, cold, and the like, all of 
which can produce death. But the power of the invisible 
principle of wrong is vastly more than all of them ; for it 
has brought death on the entire human race, produced 
murder before the flood, and swept the whole race of man 
from existence, except eight souls. It has produced all 
wars of the world, all the malice of the human heart, all 
the pride, all the hatred and revenge, all deception, all 
flattery and all falsehood (whether by word or act), all 
the wrong that one has committed against another, and all 
domestic trouble in families and between neighbors. It 
is the cause of all prisons for confinement or punishment, 
or places for the execution of criminals. It also causes 
theft, murder, grief, sickness, pain, weakness, and suffer- 



5§ THE GREAT INVISIBLE ENEMY. 

ing of any and every kind, and all the evils consequent 
upon making, selling or using intoxicating drinks, and all 
slavery and oppression. Its natural work is to oppose all 
righteousness, peace, happiness, and comfort. It gives 
vice in place of virtue, and confusion in place of order. 
It promotes all possible evil, and carries on a war against 
all possible good. Its wages are death, despair and hope- 
less ruin ; and its defiling power is such that if it can inflict 
a stain or spot upon the spirit of a pure agent, all created 
powers combined cannot cleanse that spot or stain away, 
nor ever restore purity. Its very nature always was to 
assail any and every pure agent in the universe ; and it 
always would be so, if it were not utterly overcome, and 
its power destroyed. Is it not a power of vastness sec- 
ond to none but Infinity alone ? 

There has been mention made, on other pages, to the 
effect that the self-existent deity, possessing the self-exist- 
ent principle of right before the work of creation was 
commenced, saw that the opposite of right was as self-ex- 
istent as was the right, and that opposite of right was 
wrong. Truth and right are powerful and will prevail ; 
but wrong was also powerful and would try to prevail. It 
was an uncreated power and, in the very nature of things, 
no created power could contend successfully with an un- 
created power. God knew as well in the beginning all 
about the nature of this hostile power as he knows now, 
all its fruits and all its results, and that it was the uncom- 
promising enemy of every attribute of his nature ; and 
that this enmity would extend to every pure agent or 
holy being that could or would ever be created; and, 
where it could, it always would bring them into misery, 
despair and hopeless death, to endure without end, if its 
power were not broken, and that power placed under such 



KELATION OF SCIENCE TO THE SCRIPTURE. 59 

restrictions that it could not reach the ground, whereon 
it could work its mischief and ruin. JNow, when respon- 
sible agents were to be created, what would or could wis- 
dom, power, justice, mercy, Jove and truth do but just 
what revelation tells us was done, — take measures first of 
all to make a perfect conquest over that hostile power 
and all its servants, and to utterly destroy its power and 
put it under control and place it where it would render 
an endless and very important service and benefit to his 
kingdom and all his servants, and bring ev-erlasting secu- 
rity to all his loyal servants, and infinite power and glory 
to his throne and kingdom ? Though the period seems to 
us long that is required to accomplish this vast work, it 
is the merest nothing when compared with the eternity 
that will enjoy its benefits. Though the cost seems to be 
horrible to contemplate, yet what is it in comparison 
with the endless benefits that it will and must produce? 

In the next place let us consider the relation that sci- 
ence sustains to the Scripture. There is no conflict be- 
tween them, for if geology see in the structure of the 
earth evidences of greater antiquity than six or seven 
thousand years, if the Bible be read aright, or in its true 
light, it does not matter how far back they go to locate 
the structure of the earth. Days and years were count- 
ed from the life of the first man, Adam. But, to find the 
period in which the earth was formed, it is necessary to 
find the duration of period that intervened between the 
life of Adam, or the commencement of the human race 
and the period called the beginning. That necessarily 
must precede all creature existence; and no human intel- 
lect can have the slightest idea of any answer to the 
question, ^' When was the beginning.?" Neither can any 
idea be obtained from the Bible as to when this earth was 



60 RELATION OF SCIENCE TO SORIPTURE. 

formed. So it is clear there is no conflict between geolo- 
gy and the Bible. Neither is revelation at variance with 
any branch of science; for revelation does not occupy 
but little of the ground that science is capable of work- 
ing on. Wherein they treat the same things they are in 
perfect harmony each with the other. In defining science 
a certain lexicographer says what every thinker knows ; 
that is, "No science doth make known the first principles 
on which it buildeth." And right here we have the com- 
mencement of revelation's work, to take up nature just 
where science cannot see, or can reach no further, and to 
bring logical and reasonable answers to every question 
that can conceru or be of interest to the human race. 

It is plain to all thoughtful minds that there is a first 
principle underlying the deepest research that science can 
make. Take for instance, such problems as origin, mo- 
tion, existence, intelligence, fire, .sleep, growth, and any 
and everything seen in the vegetable, animal, or mineral 
world — these are found to be the greatest miracles that 
the human mind can act on. But we notice and wonder 
more if the laws of nature would be revoked ; for it is a 
very familiar thing to see nature move in its common or- 
der. But in everything we look on there is mystery and 
miracle, incalculably more and greater than it would be 
to see some of these laws suspended or revoked for a 
short time. And there is no more conflict between sci- 
ence and the miracles of Scripture than there is between 
science and the miracles of nature ; nor is there nearly so 
much difference. There is no conflict in either, because 
they both act clear out of reach of the ground that sci- 
ence is capable of occupying. Though the mystery and 
miracle of nature is acknowledged, the mystery and mir- 
acle of revelation is denied. 



CONCERNING MIRACLES. 61 

Let US now consider what some think the most in- 
credible of all Bible miracles ; that is, to interfere with 
the motion of the earth. It is called stopping the sun in 
one case ; in another it is said the sun goes back ten degrees 
on the dial. This was commanding the earth to change 
its regular motion, for a short time, for the accomplish- 
ment of a purpose fully worthy of the vast act ; and it 
was not done by human power, but by theJAlmighty Cre- 
ator of both earth and sun, who could control them at 
pleasure. Now, let that be illustrated by a figure : If we 
should see a large fleet of war ships, fifty or one hun- 
dred of them, all moving in a group, all in sight at the 
same time, with steam power high, magnificently moving 
over the bosom of the ocean to render the service for 
which their government had commissioned them, and all 
under the minute control of competent engineers, could 
any one suppose that these had all come into his sight 
by chance? Would he not suppose that some great 
minds had devised them, and great hands had formed 
them ? So it is with the planets. But if it were pub- 
lished that one of these vessels had been ordered to stop 
for one day and then move on, and another had been or- 
dered to go back ten miles and then move on, and both 
should obey, — would any person of sane brain say that 
there was not power and skill suflScient on these vessels 
to either check or reverse their course ? No ! not a man 
would say such a thing. But where is the shame or the 
blush of the man that would say that the Creator of this 
world, infinite in power, could not control this little 
world by his word, without an effort? 

Is it it not a settled question that the planets, that are 
brought so plainly to our view, are of such vast magni- 
tude that if our little world were cast into the center of 



62 coxcerninlt miracles. 

some of them, or a hollow shell the size of them, it couH 
hardly ever be found ? And their number is almost in- 
numerable. Bat, with all, they move with a precision 
that does not nor cannot characterize the works of man; 
nevertheless it is sometimes claimed, both by word and 
writing, that to interfere with the motion of this earth, 
alruost the smallest of the planets, would be quite im- 
possible, even if they are (as they plainly prove) over- 
ruled with a more minute precision than could be observed 
in the vessels of a war fleet, or any other work of man. 

If these miracles be considered in connection with the 
journals of the political government of the Hebrew na- 
tion, of which they are notable part, then we have their 
parallel for authenticity right among us every year. For 
who calls in question, or doubts the fact, that a Uebrew 
nation did exist ; and that it took its rise in Egypt, or 
came out of Egypt, and entered the land of Canaan 
about the twenty-fifch or twenty-sixth century of the age 
of the world, and before Christ from fourteen to fifteen 
hundred years ? From the time Israel came out of Egypt 
until Saul was made king of Israel was nearly four hun- 
dred years. During that period of time there was no 
visible king ; but every ruling official openly professed 
to receive authority to rule, and all the laws he enacted, 
from the Almighty, even theii' God; for there was no 
other supreme ruler until Saul. During those four hun- 
dred 3'ears, almost all the greater miracles were recorded 
as having taken place; although there were some notable 
miracles that occurred before, namely, the flood, the his- 
ory of Joseph, etc., which will be noticed in comparing 
he Scripture. There were some other kings after Saul, 
who reigned visibly in Israel; but during the time when 
no man claimed to have ruling authority, the greatest 



AUTHENTICITY OF THE HOLY SCRIPTURES. 63 

mircales are recorded, and entered on the journals of that 
government, by order of their law-giving power. And 
that is the economy of every civilized nation on earth 
to-day. There is no more reliable evidence of truth and 
genuineness of anything in nature than there is for the 
reliable truth of the journals of any government. So 
that the testimony that comes to us, to the genuineness 
of the Old Testament, is as strong as it can be in point of 
reason, as herein shown. Besides the perfectly plain rea- 
sonableness of it, and also the positive necessity for it, 
(all of which we hope to make perfectly clear), there is 
not a miracle in the Old or New Testament that inter- 
feres to any extent with the operation of science; but 
they make revelations that science cannot make. As nat- 
ure is filled with problems that science cannot solve, and 
with questions that science cannot answer, these miracles 
demonstrate that there is a God, the source of infinite 
power and wisdom : and they make vastly extensive rev- 
elations of him, and these revelations are as profitable as 
they are vast. It is not enioined on man, as many say it 
is, to believe any of these narratives because they are 
found written in the Bible, and to receive them by faith, 
without evidence. No, no J they are supported by the 
strongest, clearest testimony of anything in nature. 

A few words more will close the premise on which we 
try to bring clear, forcible reason, harmony and power in- 
to all the Scriptures. There are in existence some elab- 
orate works, and some of them of late production, whose 
object is to search through all ancient and all modern au- 
thors, particularly those of great learning, in order to 
find testimony to establish the genuineness, and also the 
authorship of the various books of the Old and New Tes- 
taments, attributing the word author to the man who 



64 AUTHENTICITY OF THE HOLT SCRIPTURES. 

wrote any part of the Scripture, as though it were im- 
portant to know the name of the man that had written, 
or was the author of this or that part of Scripture. Is it, 
or is it not, a sin in the sight of tho Lord to appl}^ the 
word author to the man that wrote any part of the Scrip- 
ture ? If ever the Scripture be raised out of the weak- 
ness and beggary that it is now in, before the eyes of the 
heathen (^the infidel and the regardless) it must be done 
by finding all needful testimony for its genuineness within 
itself; and we must attribute the authorship to no one but 
the Almighty. The power of the mind of man could never 
reach such a work for wisdom and excellence. And that in- 
volves the indispensable necessity of clearly showing some 
real necessity, on the part of the creating power, for the 
permission of all sin and suffering, and for the ordaining 
of a Son to suffer and die when as yet there was no sin. 
Necessity must also be shown for ordaining a race of be- 
ings that must all die physically, and those that choose sin, 
die spiritually and eternally. Wisdom knew all this before 
creation or ordaining was determined or performed ; and 
it is impossible to find truth, reason, light or power in the 
Scripture, if there cannot be found necessity for infinite 
truth, love, justice and mercy ordaining a Son to suffer 
and die, and a human race to suffer and die, knowing that 
suffering and death must and would be the result of such 
ordination. There is no humane father among men, nor 
never was, that would plan the suffering and death of his 
son, when there was no necessity for such action. Nor is 
there, nor was there ever, any humane man that would 
subject his beasts, horses, cattle, sheep, swine or any other 
creature to a condition of suffering and needless death, 
without necessity, wjien he could with the same expense 
and trouble furnish them comfort instead of suffering. 



THE BOAST OF INFIDELITY. 65 

And at this point the infidel says to Christianity, 
''Where is your God ?" (They are the heathen of modern 
days.) It is precisely as it was in olden times. (Ps. xlii., 3 ; 
also verse 10; cxv., 2. See also Ezek. xxxvi., 20, 21 ; but 
more especially see verse 22.) We are among the heath- 
en, and from the fact that we allow the heathen to say to 
Christianity, ''Where is thy God," and a dumb devil 
having hold of us we have no answer, in this we profane 
the holy name of the Lord among the heathen. We can- 
not reason with him, nor we cannot argue with him, from 
our old ground. We know it, and they know it ; and the 
essential of the question is thrust at the Scripture and the 
Christian, and they claim triumph and bid defiance. 

There are some revivals in the Christian world ; but it 
seems the divine voice speaks saying, ''I do not this for 
your sake, O house of Israel, but for mine holy name's 
sake, which ye have profaned among the heathen whither 
ye went." It is often asked, ''Why are there not such re- 
vivals of late years as there were a hundred years ago, 
or during the first half of the nineteenth century ?" Is it 
not because the Lord cannot work extensively by those 
that profane his name among the heathen ? In the time 
of those vast revivals the people of the Lord, or the 
church, were living up to the light they had, and were 
meeting the demands of their day, or the age and cir- 
cumstances in which they lived. Since then the world 
has run faster than before, and infidelity as fast as any- 
thing else ; but theology has not moved an inch. View- 
ing Christianity from the old orthodox premises, the ad- 
vanced infidel finds inany weak points in the orthodox 
holdings, and he charges the Bible with it. And until 
the church takes the Bible as it reads, and not as the or- 
thodoxy holds it to mean, the Bible and Christianity must 



66 ORTHODOX THEOLOGY GENERALLY FAULTY. 

necessarily be regarded as being under the feet of infi- 
delity. Herewith these introductory remarks close. 

We wish next to review all dark passagesjjof the Script- 
ure, and find whether they will or will not all agree with 
the arrangement of the foregoing pages, and will endeavor 
to show harmony in the entire book, and bring the light 
of reason into every dark passage, and answer every 
tough question that can be brought against the Bible. 

And now w^e design to compare the Scripture with the 
foregoing suggestions, not so much for the sake of find- 
ing agreement (for that I think will be plain), but to 
see if there be any disagreement, or whether the Script- 
ure will be in the way of the clearness of these prem- 
ises. Before entering on that part of the task, I wish to 
be understood not to ignore or treat with indifference, 
to any extent, the supernatural of the Scripture ; but to 
hold that the supernatural is the essential of its power, 
its glory and its beauty, and is the hope of the world. 
But the first principles of the Scripture are clear, logical, 
immovable, reasonable, and are overwhelming to Christian 
or infidel. TV hen the reasonable is seen, then and not till 
then, will the intellect be prepared to aspire up toward 
the supernatural, and aspiring minds and hearts will find 
it an endless feast. 

In the foregoing pages no preference has been given 
to the special theology of any sect; but all seems to be 
more or less dark. Everything has been lost sight of but 
the Word only, and it has been considered in the light of 
reason and harmony. The supernatural was only touched 
upon when needful for plainness. To find reason, clear 
and immovable, that infidel as well as Christian can see, 
and cannot dispute, has been the object, hoping to die with- 
out the mortifying shame of seeing and hearing that the 



ORTHODOX THEOLOGY AT FAULT. 67 

Bible, the light of the world and the hope of the world, 
is a book without reason, is weak, dark and powerless in 
the hands of its Iriends. 

Genesis i., Ir "In the beginning God created the 
heaven and earth. And the earth was without form and 
void." Do not these expressions preclude the idea that 
the words created and made^ as found in the first chapter 
and in the first three verses of the second chapter, did or 
could convey the idea that these parts of creation were 
formed or brought into existence^ when and as they were 
said to be created? That which is without form could not 
have been /ormec?, and that which has not been formed 
cannot have a visible or tangible existence. But for Infin- 
ily to create is to decree , that the object decreed shall 
come into existence at the proper period of time. As we 
have read newspaper accounts that Congress had created a 
new office, but authorized the President or some other 
official to appoint a man to fill the office when the time 
arrived that the office needed to be filled, that office 
would be without form and void until it was executed. 
Now, in the nature of things, it is impossible for anything 
to be void and at the same time have an existence. It 
has only a prospective existence, based on the decree of a 
power that is iully able to bring it into existence, at the 
time appointed. So, the first chapter means the legisla- 
tive part of creation ; and, from the fourth verse, the sec- 
ond chapter means the executive part of the same. How 
could these chapters have ever been understood other- 
wise in view of these two terms without form and voidf 
And the second chapter, from the fourth verse, says that 
the plants of the field had been created^ but had no.t been 
in the earth ; and the herbs of the field had been created, 
but had not yet grown: '^for the Lord God had not 



68 ORTHODOX THEOLOGY AT FAULT. 

caused it to rain upon the earth, and there was not a man 
to till the ground." Were not these expressions designed 
ex])ressly to show that the first chapter does not show the 
executive, but only the legislative, of the work of crea- 
tion? The second chapter shows the executive. How 
has it been possible for the church to so long hold that 
view ? — that the first chapter means the executive of cre- 
ation, — seeing that with that view of the two chapters 
there is irreconcilable collision and absurdity. But if we 
see in the first chapter legislation only, and in the second 
chapter the execution of the work, (or so much as is nec- 
essary for us to know), then the chapters are right, plain, 
and in perfect harmony with each other, and not in the 
way of geology nor any other branch of science. And 
again : man and women were the last of all things created, 
and both appear at the same time, in the first chapter. It 
is right and plain. But when the account of the execu- 
tion is given, in the second chapter, man is formed first 
of all ; and woman does not appear until some time after- 
ward. It is all plain, and all the difficulty is removed;^ 
but it could not be removed while the old ideas are held. 
The word create is not used when formation is spoken of: 
''And the Lord God formed man of the dust of the ground." 
"And out of the ground the Lord God formed every 
beast of the field, and every fowl of the air." Here they 
were not a^eated^ but they were formed. Surely, to ci^eate 
is one thing, and to form is quite another. "And the 
Lord God formed man of the dust of the ground, and 
breathed into his nostrils the breath of life ; and man be- 
came a living soul." Here is the formation of the entire 
human race, with the inherent law of propagation, not 
only of the natural body, but also of the living soul. 
But the woman is not brought to view. The garden, was 



THE ATONEMENT AND THE ATONER. 69 

planted ; and then, out of the ground, all the trees were 
made to grow. No mention is made of the grass, in the 
account of formation, for that is established in the account 
of creation. It is then said: "It is not good that the 
man should be alone," and that the Lord would make an 
help meet for him. But this was not until out of the 
ground he formed every beast of the field, and every fowl 
of the air ; and Adam, while alone, had given names to all 
living creatures that then existed. After these parts of 
creation were formed, then was taken from the man the 
material which the Lord made a woman, and gave her, or 
brought her, to the man. The material was not taken 
from his head, nor from his feet, but from near his heart; 
and the law of union and of oneness was established. 
That law and that relation is marriage. 

Another reason why we should not think it unreason- 
able that the first chapter means the legislation only and 
not at all the execution, (or if we say ordaining this 
world, to appear when it was needed, but not before), the 
atonement and the Atoner were ordained before the foun- 
dation of the world ; but, like this world, were not mani- 
fest until wisdom required it. And the Atoner was be- 
fore all things, and by him all things consist. If all things 
were created by him, and necessarily must have been, it 
proves that Christ was of more importance than all things 
else combined. But the word create could not be used to 
describe the Messiah ; for his physical nature was created 
in connection with the human race, and his formation was 
embraced in the formation of Adam, as well as all other 
human beings. But the man was ordained before the 
foundation of the world. {Ordain is the fit word to use 
in the connection.) But if the most important of all 
things in nature, by whom all things must be created, the 



70 ' CONCERNING THE FALL. 

very foundation and bed-rock of all existence, and of all 
nature be deferred ; and if the ordaining of the aton ement 
and the Atoner must precede the commencement of the 
work of creation ; but the formation or appearance of that 
honored Personage was deferred Irom the beginning until 
the ao^e of this world was 4004 years, then what could be 
in our road to prevent us from believing that this, almost 
the least of the planets, might have been created millions 
of ages before it was formed? — (not to create the material 
in a crude state, as some think, but only to cause to ex- 
ist, by virtue of the divine decree, that it should be 
formed at the proper period, and not sooner). More es- 
pecially must this be true, because the sole use of this 
planet and of the human race was for an instrumentality 
in the hands of the Messiah to accomplish the work of 
his mission that he was ordained to accomplish before the 
creation could commence — the successful prosecution of 
the war and its consequences. 

As to the six days : I know not what they mean ; and 
you know not their signification. Every thinking man 
knows he cannot understand what they signify, no matter 
how he \iews the passages connected with them. 

In the third chapter we have the account of the devel- 
opment of sin. It gathered in its serpent coil the entire 
human race, in the person of the first or representative 
pair. Is it too much to suppose that one of the develop- 
ments that was designed to be made, in connection with 
the human race and the planet they inhabit, was and is to 
show that no created being or agent could or ever would 
be safe from the tempting power, if they were not upheld 
by divine power, or that tempting power should be over- 
come, exposed and deprived of its power ? For we see 
that the first pair sinned and fell before the tempter, while 



CONCERNING THE FALL. 71 

there was not another to fall; and, from all we can gather 
about fallen spirits, they must have fallen with light suf- 
ficient to make themselves self-condemned. And after 
the judgment will it not be seen and known that there is 
no safety in the universe, except when creatures find safe- 
ty in the Lord i 

But why is there darkness or mystery connected with 
the fall of men or of angels ? And why is the origin of 
sin in any way confounded or connected with these falls ? 
Or why is there darkness connected with these falls, so 
much that the infidel in his lecture will ask : '^Did the 
Lord know before creation that any of his creatures would 
Ml, whether spiritual or physical beings ? (They do not 
see that they were useful only in their fallen condition.) 
Now here is the weakness of the men that hold to the 
Bible. These defiant questions find no logical solution in 
the church. But a reasonable solution of this class of 
questions is the object of inquiry in all the Christian 
world ; and thousands of anxious inquirers fail of reaching 
an answer, and settle down in unbelief. But if the defi- 
ant questioners were met with logical answers, that they 
could not reply to, they would soon cease to slander the 
Bible and its Author. For, surely, there could not be an 
agent that could not sin and fall : and the Lord suflTered 
them to fall, because the work that he had for them to do 
could not be done by them if they had not fallen ; and 
that work was the greatest necessity in nature. But also 
the atonement is made, and the entire race is invited to 
accept it on the same conditions ; and they are invited to 
a relation incalculably higher than they ever could have 
attained, if they had not fallen. The fallen planet and 
fallen race were necessary instrumentalities for the prose- 
eution of this vast warfare ; and, as Daniel says, to bring 



72 EXPLANATION OF THE TERMS REPENT AND GRIEF. 

in everlasting righteousness, and security to all the Lord's 
countless numbers of worlds, and their numberless inhab- 
itants. Now, herein reason can be seen through these 
dark-looking features of the Bible. If we find necessity 
for the human race, and for suffering those of them that 
so choose to live sinful and very wicked lives, then we 
are in a fair way to see the clearest light, beauty and 
harmony in the entire Scripture. 

It is not the true object of man's life here to live in 
luxury, ease and pleasure; but they that do so have 
their reward. Men and women are called to endure hard- 
ness as good soldiers, and to conquer. There are several 
leading and very important objects to be accomplished 
by the race of mankind, one of which is to make a per- 
fect revelation, the words and substance of which are 
never to pass away. In the light of that revelation its 
Author will be beheld in his true character by all his sub- 
jects, to all eternity. 

In the fourth chapter of Genesis there is an account 
of two murders. Cain slew Abel, and Lamech slew a 
young man. The fifth chapter demonstrates that death 
is the lot of all, even the oldest. In the sixth chapter is 
an account of the great wickedness of the world, and it 
is there said of man that every imagination of the 
-thoughts of his heart was only evil continually, — a true 
type of the unrenewed heart. It is also said, "And it 
repented the Lord that he had made man on the earth, 
and it grieved him at his heart." Herein have we the 
correct sense of the word repent. It means to change the 
course^ to c?o differently. And in this way the Lord did 
repent ; for he destroyed man, whom he had made. When 
one truly does repent of anything, it is shown by his 
ceasing to practice that which was repented of. It is fur- 



EXPLANATION OF THE TERMS REPENT AND GRIEVE. 73 

ther said, "and it grieved him at his heart." Some think 
these expressions clearly prove that the Lord did not 
know what would come to pass, until the sin oc- 
€urred. But this may be illustrated by the actions of 
men. It is written somewhere that the celebrated Napo- 
leon Bonaparte, on the occasion of one of his hard fought 
battles when the interests of the day trembled on the de- 
cision of a few hours, there was a certain point in the 
heat of danger that required his presence. He moved 
for the spot with all speed ; but on the way he saw one of 
his choice generals, one well beloved, who had received a 
mortal wound and was in the death agony, but was still 
conscious. Their eyes met. Napoleon shed tears, but 
could not stop. He ordered a subordinate to take care 
of him. Quite too much interest gathered around that 
moment, for the commanding general to heed anything 
else. He could cry for his friend, but must hasten away. 
His thoughts must be taken entirely away from his 
friend, and given to the crisis that the hour had brought 
to view. In like manner the love and mercy of him who 
commanded in the great fight against wrong, was grieved 
at his heart at the sin and its dread consequences. But 
the necessity to make a perfect work required him to suf- 
fer the world to sin, just as they did sin, until the ends 
of wisdom were met. 

What a great amount of revelation is made in the nar- 
rative of the flood. It does show and ever will show the 
just reward orf sin; and it will always show that the reve- 
lation was made to and in this representative world. 
Another idea is that it is a complete type of the righteous 
being, saved in Christ ; and another is that it shows what 
a small part of the world's inhabitants is ever ready to 
.meet the end, or that is or will be saved ; and another is 



74 ABRAHAM. OBEDIENeE. 

that it shows the Lord^s care over his true servants and 
followers, that live righteously in the midst of wickedness^ 
It also reveals the divine power over all nature, land and 
sea, and all animal life, either to save or to destroy. The 
narrative has no conflict with science; for it does not 
touch ground that science can reach; except the infidel 
may say, the rain could not have covered the whole earth 
so deep, in that time. The Bible does not say that it 
did. It says, "The fountains of the great deep were 
broken up." By this is meant the part of the world that 
was then inhabited, which could easily be submerged 
without the aid of rain at all. The Lord's power over 
the laws of rain was also shown. After these things they 
builded a tower, and language was confused, the world is 
divided, and Abram is brought to view. In him the 
typical nation arises, in and by whom revelation is filled 
up, finished, perfected. First, Abram was a true type of 
all the Lord's true servants, whether laymen or ministers, 
but more especially under Christ. For when the true 
heart sees clearly that the Lord has in any way given 
them directions, it is the meat and drink of their very 
spirit to obey ; and there is no reserve, nor any exception 
to the rule. When the Lord called Abram and told him 
to go into a strange land, he said to him, "I will bless 
them that bless thee, and curse him that curseth thee." 
This part of the promise is good to-day to every minis- 
ter that the Lord has called to the work pf the gospel. 
This treasure is also the inheritance of all persons that 
with their whole heart do follow the Lord as he invites 
and directs. And the land of promise that was given to 
Abraham by an everlasting covenant, for an everlasting 
possession, is the inheritance of every perfect hearted 
C hristian, but not in its type. We have not passed the 



CONCERNING FAITH. 75 

everlasting yet, nor are we his natural descent ; but be- 
lievers are his heirs according to the promise. In the 
typical land the heathen were to be put to death. (They 
were a type of the unrenewed heart.) The land must be 
cleansed perfectly, and a kingdom set up in which the 
Lord only is king,^ — the perfect type of the Christian, 
when all the old inhabitants of the heart are put to death 
and a pare kingdom set up in which none but Christ shall 
reign, That is the everlasting possession, in its antitype, 
and the everlasting means literally endless. 

In the fifteenth chapter a son is promised. ''And he 
believed in the Lord, and he counted it to him for right- 
eousness." Herein is the principle of salvation by faith. 
The infidel says, "What good does your faith do ?" And 
the orthodox minister often says, "We cannot tell or 
show how faith has a saving power; but we are bound to 
believe it, because it is so written." The infidel wants 
no more. But though the Christian faith, like other ideas 
of the Scripture, contains much of the supernatural, are 
not the first principles of it as philosophical a topic as 
can enter the human mind ? Because faith secures loyal- 
ty ; and nothing else ever did or ever can. (As seen in 
Abraham when he offered up his son of promise.) He 
knew it was the Lord that spoke, and he moved to obey. 
The faith of the gospel is that which decides, that chooses 
to whom one will give his heart and life. And the Lord 
claims the faithful for his children, because they are his 
with all they have and with all they are. That is the 
condition on which he has made the everlasting covenant, 
to be their God. And that embraces the man with all he 
is and all he has, according to the New Testament, that 
says "All things are yours.'' Now, here is the plainest 
reason why faith is the condition of salvation ; and surely 



76 CONCERNING FAITH. 

nothing can be plainer. Not that faith possesses either 
power or virtue ; but faith secures fidelity and loyalty, 
and the Lord owns such as exercise it for his people, and 
becomes their God: he is a Father to them, and his pow- 
er to do a miracle is exercised for them when needful, 
like the father will exercise his powers for his child when 
needful. How much more logical can any topic be than 
that? It is justice, mercy, truth, love; and in the nat- 
ure of things it would be impossible to save fallen, sinful 
agents in any other way, and be just. On this same 
principle of faith everything is done that is done. 
Agents always act in the direction of their strongest faith, 
all things considered ; for, if their faith had been stronger 
in some other course of action, they would have went 
there. So the faith of every one is known by his course 
of action; and in the nature of things it is impossible for 
it to be otherwise. Who can show more logical reason- 
ing in anything, and why can any one call it dark ? Here- 
in is seen cause and effect : and the effect, which is salva- 
tion from sin, is seen by its fruits, and only that way. 
The cause is a matter of revelation, — that Christ died to 
save them that believe with the heart unto righteousness. 
Christ lives and reigns in all such hearts ; and his power, 
co-operative with the power of the believer and his agen- 
cy, does all the work of faith, and bears all the reliable tes- 
timony that such faith exists. I cannot see why Chris- 
tians should or why they could think the Christian faith, 
or the doctrine of salvation by faith, to be dark to any 
extent ; except the reason be found in the fact that 
the vast majority of those that profess the faith of the 
gospel still love the world and want to act with the world, 
just so far as they are not forbidden in plain terms. No 
one can explain the principles of being saved from sin by 



CONCERNING CIRCUMCISION. 77 

faith, while he occupies such ground as that. If people 
are really converted from the world to Christ, then they 
hate all the deceiving, enticing principles that tjie world 
brings before them. And the secret thirsting of their 
hearts is that the Lord would drive out of the temple of 
their hearts all the buyers, all the sellers and all the money 
changers , and that the Man of Calvary would stay there 
and reign, and keep the temple pure, holy, perfect. Then 
faith is not a mystery, in the light of revelation/ This 
item is lengthy, for it is one of the most important of all Bi- 
ble topics, and is most abused, or more than most of them. 
How plainly this agrees with the premises in the outstart, 
— that a fallen planet was a necessity in the Lord's uni- 
verse ; but he secured and brought deliverance within the 
reach of all. Surely there is reason in oil the Book of 
Revelation. 

Circumcision is a topic of the Bible, necessary and 
wise, and revelation could not be perfect without it, about 
as we find it written. But that, with all other Scripture 
topics, that in modest or refined circles would be immod- 
est if brought into common use or conversation, should 
not be brought into the pulpit or into religious conversa- 
tion, in presence of a promiscuous crowd or company. 
These topics were not designed to be used in the public 
audience or in the social circle, but are a real necessity 
for private instruction. In this there is often seen a great 
display of depravity ; for many men seem to choose that 
class of immodest topics that pertain to woman, or to sexu- 
alities, and make the freest use of them in their sermons. 
The same persons would abstain from other topics of the 
Bible that are no more immodest than the ones they seem 
to delight in. But the Lord condemns adultery of the 
heart also. These displays often bring the Bible and the 



7d SODOM — LOT SAVED — CRIME OF INCEST. 

whole question of piety into shame and disrepute before 
the world, and sometimes digust the honest but weak in- 
quirer, aad embarrass him in his search for Bible truth. 
All this is reasonable, and in keeping with the principles 
of our introduction ; but it is hard to find reason on the 
old orthodox ground. 

Passing to the narrative of Sodom: Consider their 
extreme wickedness and filthiness, and the depths into 
which *sm and depravity had sunk them, and their signal 
destruction. How can events like these be accounted for 
only on the ground of our introduction.^ — that is, that 
sin in its blackest forms is to be developed in this war 
against wrong. But it is also worthy of notice how 
Abraham criticizes his Creator. But it is accepted and 
honored. For Abraham said to the Lord, "Shall not the 
Judge of all the earth do right .^" These corrupt dens 
were destroyed ; but the righteous were removed from the 
destruction. How much revelation is made in this narra- 
tive, and all in sight of the clearest reason! Only search! 

Genesis xiv., 29-38, gives the narrative of the incest 
in Lot's family ; but not a word or hint of approbation 
can be gleaned from the narrative. But it shows a few 
things: One is that the power of temptation and destruc- 
tion, that was seen in nature before creation, is every- 
where. And again: these two children each produce a 
heathen nation that degenerated, and developed charac- 
ter that became wicked, abandoned and finally lost. 

Other narratives : Abimelech forced to restore Abra- 
ham's wife ; Isaac born, and the trial of Abraham's faith. 
What light this narrative gives us! First, to trust the 
Almighty in any and every possible case, and for the 
very logical reason that he knows all things, and we do 
not; farther, because he always brings more reward to 



ES A.U EDOM 3^ AOOB — 'ISRAEL 79 

them that faithfully trust him, than the trusting costs 
them that do trust. These are the smallest things. The 
greatest is that on or very near the ground where Abra- 
ham offered his son virtually to his Lord, there the Lord 
really offered his Son for Abraham. And by this very 
narrative the Lord has shown us what is our highest pos- 
sible privilege, to inherit the wisdom of the Lord, which 
we have if we trust perfectly, and live faithfully, dark as 
it may look. 

The many short paragraphs that fill these pages do 
not require notice to reach our purpose, — only those pas- 
sages that seem dark. In Genesis xxxvi., 31-39, is the 
record of the kings that reigned in the land of Edom, 
before there reigned any king over the children of Israel. 
Infidel writers speak of this as the most conclusive evi- 
dence that the whole book is false. For no king reigned 
over Israel until hundreds of years after the death of 
Moses ; and it is said that Moses wrote the Book of Gen- 
esis. They say that this was inserted here after the first 
king reigned over Israel. Well, some writers make a 
pretty reasonable showing that it was written when the 
other parts of Genesis were written. But it does not mat-, 
ter who wrote it. It contains within itself the testimony 
of truth and reason; and there is logical reasonwhy.it 
might have been inserted at the time the same part of this 
chapter was written in 1 Chronicles i., 43-51. For, in 
other instances, the same name is given to a man in one 
age of the world and to another man in another age of the 
world, and both in public life. And as Israel is called 
Jacob, and Edom is called Esau, and the destiny of these 
two nations was the subject of prophecy before they were 
torn, it was only a matter of common sense that the peo- 
ple of Edom should be unerringly traced to Esau. But in 



80 INCREASE OF ISRAEL IN EGYPT. 

this age of the world it would be subject to cavil or dis- 
pute, whether Edom were the fulfillment of the prophecy 
concerning Esau, if it had not been inserted where it is in 
Genesis, while the facts were familiarly known. The Bible 
does not say who wrote Genesis ; and why should it ? If 
the writing be self-evident truth, it is reliable ; but if it be 
not self-evident truth, it is not reliable. 

We will now notice a succession of events, displays of 
divine wisdom ; they cannot be less. In the direction of 
his people Israel, as types and examples, and as making 
revelation, commencing with the conspiracy against Joseph 
who was sold, falsely accused and imprisoned, held two or 
three years, providentially brought out, promoted to the 
second position in the kingdom, Israel all goes to Egypt, 
— the fulfillment of the Lord's words to Abraham. But 
in the second generation they become the most perfect 
type of the natural man, or the unrenewed heart. They 
are born in bondage; the yoke becomes heavy, like the 
sinner ; they cry for deliverance, like the convicted sinner ; 
a power and authority is sent to bring them out, like the 
sinner when believing ; and when they are brought out it 
is like the sinner when perfectly converted. In the first 
chapter of Exodus it is very observable how Israel multi- 
plied and waxed exceeding mighty ; and how the Egyp- 
tians did afflict them to check their increasing power. 
"But the more they afiiicted them the more they multi- 
plied and grew." And they were grieved because of the 
children of Israel; and they increased their burdens, and 
commanded their men children to be slain. Verse 20: 
"Therefore, God dealt well with the midwives : and the 
people multiplied, and waxed very mighty." This chap- 
ter all goes to show the remarkable increase of the children 
of Israel. 



INFIDELITY DISPUTES THE NARRATIVE. 81 

Now the infidels try to make falsehood out of the going 
into Egypt, and the coming out of it, and the length of 
time they were there. For, they say, there were seventy 
souls went into Egypt ; but the Bible says there were sev- 
enty souls, besides Jacob's sons' wives, — twelve more, 
making eighty-two. They say again, that their stay in 
Egypt was two hundred and fifteen years. But the Bible 
says their stay was four hundred and thirty years, and the 
selfsame day they came out. They say again, that about 
three millions came out of Egypt. But the first word 
about numbers after they start out is, "about six hundred 
thousand on foot that were men, beside children.'' There 
is nothing to forbid the idea that any reasonable number 
of servants went with Jacob and his sons into Egypt and 
were numbered with them; for the servants of Jacob's 
wives became the mothers of some of his children, and 
were numbered with his household. The three score and 
ten souls were only his children and their children ; but 
his sons' wives were mentioned of necessity. But if there 
had been as many servants as there were of the people, 
they would not likely be mentioned. For Jacob's daugh- 
ter Dinah is not mentioned, — the list only says, "his 
daughters." There is the very strong probability that 
they took servants with them, that were identified with 
them, but in the very nature of the record would not be 
mentioned; for it was clearly stated just who and how 
many there were of Jacob's blood descent ; but even his 
sons' wives were not numbered among them. These 
eleven women, with the seventy, would count eighty-one, 
allowing the wife of Joseph to be counted with him, and 
the two children that had been in Egypt. Now, in view 
of the account given in the first of Exodus of the unpar- 
alleled increase of the Israelites, we might consistently 



82 CALLING OF MOSES. 

take the records of our own land and people of the United 
States to measure them hy. Beginning with the first set- 
tlement at Jamestown in 1607, we would have two hun- 
dred and seventy-three years till A. D. 1880; and in 1880 
the inhabitants of the United States numbered about fifty 
HQillions. Another comparative fact is that in the first 
decade of the nineteenth century the recorded population 
{from 1800 until 1810) shows an increase of thirty-six per 
cent. Now begin with the eighty -two souls, and no more, 
that went into Egypt. Add thirty-six per cent every ten 
years; and in fuur hundred and thirty years you will 
show the number from forty to forty-thi'ee millions of 
people. From the settlement of Jamestown in 1607, to 
the year 1790, the records show the population to have 
increased to three million, nine hundred and twenty-nine 
thousand, two hundred and fourteen — time only one hun- 
dred and eighty-three years — twenty-two years less time 
than they want to allow Israel to have been in Egypt. 
Where is the principle to be found, that we call shame, in 
the lives of such men ? Or can it be that some men have 
sunk so low morally that, like the bristly animal, shame 
cannot reach them ? 

Genesis ii. : Moses is born ; an account of the very 
remarkable providence by which his life is preserved. 
Such remarkable events prove clearly that the Lord has 
use for men, very far beyond, and vastly greater, than 
pertains merely to the lives of men. Moses is sent to 
bring Israel out of bondage, when their cry came up 
before the Lord. Now these were both done and put on 
record for the express purpose of showing, by type, the 
heart convicted of sin, and seeking deliverance. Why 
should the type be lightly regarded, seeing it is a part of 
that revelation that must abide to endless ages ? How 



THE LA\T— SAUL MADE KING. 83 

vastly the Lord is revealed in this whole transaction! 
The power of wickedness is brought to bear against these 
convicted parties, just as it is spiritually to-day, when 
persons are convicted of sin. But the Lord ruled over 
their wickedness by human instrumentality then, in the 
type; and in the same way he rules over the wickedness 
of to-day, when he sends for those that cry to him for 
deliverance. The people are brought out. But before 
they start there was instituted a signal change of time as 
to the months of the year, which remained as long as Israel 
or the Jews remained a people. 

Now the type of the Passover seems to be acknowl- 
edged ; but many others of the types are quite too lightly 
esteemed. The Lord gave minute direction in regard to 
bating the Passover. It must be a lamb without blemish ; 
to be slain, but not a bone should be broken, — all fulfilled 
at the crucifixion. 

When we consider all that is written, from the calling 
of Abraham until the coming of Christ, there can be 
found for these writings several very important and very 
necessary uses. These are a few of them: First, they 
are the journals of the government of the people of Is- 
rael and the Jews ; but somewhat more conspicuously so 
from their leaving Egypt until Saul was made king of Is- 
rael. They seemed to be under a visible king while in 
-Egypt ; but after being brought out of bondage, the Lord 
alone was king and ruler, until there was a visible king 
in the person of Saul. During that time all the moral 
and ceremonial laws were given; and these laws should 
have governed all Israel while they were a people ; or, at 
least, they possessed the elements ol government most 
fitting for that people. But when these laws were given 
in a visible government, but not by a visible governor, 



84 SIN AND CONVERSION, 

the promised land obtained, and the heathen disposed of 
so as to make the most perfect type of what was designed 
to be made by thon, and also time was given for the 
Lord to be revealed as a ruler by judges that he called 
and sent, then the types were needed to be shown in an- 
other form. And herein is shown most plainly that the 
great tempting power is or was in all nature, and always 
ready to tempt any and all agents, to any and all manner 
of wrong that the Lord will suffer or permit to be done. 
At this point he suffered them to desire a king, that they 
might be like the nations around them that were so much 
their inferiors. The Lord suffered them wickedly^to re- 
ject him ; and to set up a man for their king in his stead. 
And now they were in a condition and a relation in every 
way suitable to make all needful types and revelations, 
and to fill up and make revelation perfect in all necessary 
particulars, until the New Testament should be added, 
which makes revelation perfect and complete. At the 
same time that these people were making these types and 
revelations, that are to abide to endless duration, it was 
done by the journals or records of their government and 
nation, of their doings and their rulings, of their legis- 
latives and oi their executives. On this ground it should 
be acknowledged by every political government or 
power on earth; for it is entitled to such credit 
from them. Another consideration is that these sev- 
eral vast objects, all accomplished in so small a 
space, and in such perfect harmony with each other, with 
nature and with science, most surely entitles the immov- 
able conclusion that it is inspired, or that it is given by 
inspiration of God. 

Again, these combined thoughts show the use of man- 
kind, just as they are, some righteous, some wicked, just 



TYPES OF THE SAVIOUR. 85 

as each one chooses. Without the righteous, and the 
wicked both, these great and necessary objects could not 
be accomplished. Herein is a justification of our intro- 
duction, showing the Bible perfectly clear, which is more 
than a justification. 

Bat go on and notice some of these events, and their 
typical significance. When those that were born in bond- 
.age, which means at this day the bondage of sin, felt 
their burden severe and prayed for deliverance, it means 
those that are under conviction. When the Lord's mes- 
senger is sent to instruct, encourage and bring them out 
of the bondage of sin then, like as in the type, the world 
tries to forbid it. When they are come out of Egypt, it 
is as when the convicted, burdened soul is converted and 
set at liberty. These types are the plain road from death 
unto life. None need err therein. 

Who could regard these types with indifference.?^ 
Who can estimate their true value } 

But closely allied to these there are types of the sac- 
rifice by whose merits men obtain salvation and its conse- 
quences. The Passover is instituted, in which a lamb 
without blemish should be slain, — a type of the Lamb 
of Calvary. And his blood should be sprinkled on 
the side posts and the upper post of the door, but 
not on the lower post or door sill. The blood must 
not be trampled under foot; not a bone of it should 
be broken, but the blood must be found on the 
door of the house where it is eaten, and on no other. 
The angel of death would pass over the house on whose 
door the blood was found — that is, those that eat Christ's 
flesh and drink his blood on them, and only them, is the 
cleansing blood found. The claims of justice being met by 
another, they shall live. How much is in these types! 



86 TYPES OF THE SAVIOUR. 

If they were properly appreciated, they would settle al- 
most all difference of opinion in the religious world. And 
when countless ages are past, and those that now treat 
Christ and his offers of mercy with contempt might feel 
disposed to complain, this same revelation that we now 
have, whose words shall not pass away, will be in their 
view to force them to acknowledge they only receive 
their wages, and the throne will be forever guiltless. 

The Egyptians pursued Israel, hoping to get them 
back. But they trusted, and their Omnipotent Leader 
was on hand and without their aid removed the difficulty 
from before them, and they passed though the sea without 
harm. How signally the Lord was revealed in this vast 
display of his power over nature ! And how vastly val- 
uable is this type to the Christian, when he sees obstruc- 
tions on every side ! Let him do like Israel did — standi 
pray, trust, until the Lord removes the sea, or the moun- 
tain, or whatever it may be. Many millions of our Re- 
deemer's followers have found deliverance from very sim- 
ilar circumstances, of which the dividing of the sea was 
the most perfect type. And their enemies that were 
then lost sight of, like the Egyptians, were never more 
seen by them. 

When they felt hunger, the Lord sent quails and man- 
na for food. This is the Lord's promise to every Chris- 
tian, that he will feed his spirit; and that promise is by 
example, the strongest that can be made. They became 
thirsty, and the Lord sent the man Moses to smite the 
rock — not a rock, but the rock — and water should coibe 
out of the rock, that the people might drink. This is the 
Lord s promise to every thirsty spirit that s the ser- 
vant and follower of Christ, that he shall be supplied with 
•the water of life, which is called the Holy Ghost, an A was 



TYPES OF THE SAVIOUR. 87 

poured out on all flesh after Christ the rock was smitten; 
and it is for the thirsty spirit to drink. The type is of 
incalculable value. 

Animal life is so ordered that food and water are nec- 
essary to sustenance. They could have as readily and 
easily been constructed like unto the vegetable kingdom, 
to live without eating and drinking ; but they were wanted 
as they are for the several purposes that they were 
designed to accomplish. Animals hunger and thirst phys- 
ically, and if their wants are not supplied they die. The 
very design of physical wants in animal life, is for the 
clearest evidence, most positive and indisputable, that 
rational, accountable man does hunger and thirst, spirit- 
ually. But the world seems not to know the reason of 
their restlessness, nor its meaning, neither how nor where 
to supply the want ; but is incessantly seeking rest for the 
spirit. It is not to be found in nature. But to those that 
hear of Christ, that he is meat and drink to the spirit, try 
and prove him, and find rest to the spirit, the food seems 
indeed to fall from heaven. The water of life is like a vast 
river. What a lack there would be in the Bible if these 
types were not there, and how priceless they are to the 
human race ! 

In the twentieth of Exodus the people are at Mount 
Sinai, and hear the law proclaimed by a voice of terror,, 
that they do not forget while memory lasts ; neither is its 
importance forgotten through time. It also has its typ- 
ical significance, a very little of which will be noticed. 
The faithful convert to light and truth and their Author 
will hunger ; and his spirit will be fed. And he will thirst 
for the water of life, and it will be supplied. After they 
have passed the sea in triumph, and have had their sore 
battle with Amalek and conquered, they begin to feel 



88 USES OF THE ANCIENT TYPES. 

their want of instruction. Israel received the law, spok- 
en to them by its Author ; but the Christian goes to the 
law as it is written, and finds his rule of action in the 
gospel ; and he reads that love is the fulfilling of the law. 
And then if faithful, but not till then, is he prepared to 
do eflacient service in the*great war, in which his redeem- 
ing Lord is commander. After the law of the Ten Com- 
mandments was given, there were many laws given to 
govern the people in their social and domestic life. 
Chapter xx v.-xx vii. : Moses is called up to the Lord in 
the mount, and is instructed to take of them that would 
willingly give, the material for the tabernacle and all its 
equipments and adornments, — the ark, mercy seat, and 
the table for the shewbread, the candlestick, the seven 
lamps, the tabernacle, the curtains, boards and bars, a 
vail, and an altar. Moses is ordered to command the 
children of Israel to bring the pure olive oil, beaten, for 
the lights to cause the lamps to burn always, in the taber- 
nacle of the congregation without the vail. Chapter 
xxviii. : Aaron and his sons are set apart for the priests' 
office, and their garments. Chapter xxix. : They are con- 
secrated to the priesthood, and are typically purified. 
Then they are prepared to present offerings for the peo- 
ple ; and the morning and the evening lamb, and the ser- 
vice connected with them, is the beginning of these offer- 
ings. 

But before considering these, we wish to speak again 
of the various uses of these types. They are the clear- 
est, most logical testimony, both as to the inspiration and 
genuineness of the books of the Bible, that is to be found 
written therein. First, their brevity and their compre- 
hensiveness ; second, their simple plainness; third, their 
perfect fitness for the purposes for which they are de. 



SCRIPTURE CHARACTERISTICS. 89 

signed — so many purposes at the same time — such as to 
make revelation that will suit all times, places or peoples 
of the earth, and prove suitable for endless usefulness. 
Fourth, to afford clear, reasonable, logical testimony to 
the inspiration and genuineness of all the books of the Bi- 
ble in which they are written. Fifth, the all-sufficient tes- 
timony of their authorship, no matter who the secretaries 
that wrote them. Sixth, they are the journals of the gov- 
ernment of the Israelites. That entitles the Sacred Book 
to the credit and to the acceptance o*f all political gov- 
ernments. The records of any government are not 
called in question by any other government, but can be 
acted on without fear of being in error. The names of 
the secretaries that wrote the journals is no testimony of 
their genuineness. But to inquire after the names of the 
men that wrote any part of the Bible, and call them the 
authors of what they wrote, must weaken the Christian's 
claim to the genuineness of that book. It has but one 
Author, no matter who the scribes that wrote. Find the 
testimony within itself. Seventh, it shows perfect har- 
mony within itself, and divine wisdom in all these types. 
That entitles the whole book to the settled confidence of 
all believers in its Author, and is the strongest ground on 
which to confide to him the interests of soul and body, of 
time and eternity. 

The brevity of the Scripture, and especially the his- 
tory of Israel and Judah as nations, is remarkable. (1 ) In 
the limited space of the Bible there is contained so much 
meaning that if it were given in its minuteness by man's 
wisdom and scholarship, it would require many books the 
size of the Bible to contain it. (2) At the same time the 
writing is so plain that the wisdom and scholarship ot 
this world very generally disdain it* (3) The same writ- 



go PARAPHERNALIA OF JEWISH WORSHIP. 

ing is suited to all nations and ages of the world. It 
shows the origin of all nature, the reason why all things 
exist, and by whom ; — that is, pertaining to this worlds 
(4) It is perfectly adapted to the several purposes for 
which it is designed. One of these many purposes is to 
make revelation that will suit all nations and ages of the 
world. (5) The same revelation is suitable for usefulness in 
the endless future ; for, it is declared, his words shall not 
pass away. (6) The same brief writing furnishes the 
clearest philosophical testimony to the inspiration and 
genuineness of all the books of the Bible. (7) The same 
writing proves divine authorship, far above the wisdom 
of men, and independent of the human instrumentality 
by which it was written, (8) While these seven purpos- 
es are so clearly seen in these writings, they are at the 
same time the legal records and legislative journals of 
a political government. On this ground they are enti- 
tled to the credit, confidence and acknowledgment of all 
political governments. (9) The writing shows perfect har- 
mony in all its parts, and with all nature, and is in per- 
fect harmony with the introduction to these writings. 
These several excellencies are as clear a testimony as 
ever proved anything, of the divine authorship, and of 
the genuineness of the Bible. 

But now let us notice some of the types. The offer- 
ing of the morning and evening lamb, without blemish. 
In every household that is honored with the family altar 
the Lamb of Calvary is offered morning and evening. 
This is a privilege and a treasure. The incense represents 
the prayer. It was poured on the altar of incense, morn- 
ing and evening, when the lamb was offered. The privi- 
lege of family worship goes back to the tabernacle. The 
candlestick with seven lamps was trimmed, filled wich oil 



PARAPHERNALIA OF JEWISH WORSHIP. 91 

and lighted, evening and morning. It was kept constant- 
ly burning in the tabernacle; for it was dark within. The 
human body is frail like the tabernacle, and the human 
mind is dark like the tabernacle : and these lamps are the 
seven spirits of God, spoken of elsewhere. They also rep- 
resent the seven essential attributes of the divine charac- 
ter ; truth, love, power, wisdom, justice, mercy and im- 
mutability. By these typical lamps the vast privilege is 
offered to man to keep these pure lights burning in his 
dark nature day and night, and the incense also constant- 
ly burning. The table of shewbread was holy. The 
Christian lives on the bread of life, which is Christ. 
These types when seen are so plain and forcible that they 
cannot be misunderstood. The ark was very conspicuous 
among the items that Moses was commanded to make. 
Was it not a tjipe of the perfect Christian's heart.? It 
was composed of the choicest and costliest material. Its 
visible parts were pure gold, and the mercy seat of pure 
gold served as a lid for it. The cherubim were also of 
gold, of beaten work, on the two ends of the mercy seat* 
Within the ark were kept the tables of the covenant, that 
is, the moral law. This represents the law written on th3 
true heart, by the Spirit of the Lord. It also contained 
a sample of miraculous food, the manna. And the pure 
heart holds in grateful memory the favors received of the 
Lord. It had in it Aaron's rod that budded. These 
were the emblems of their salvation, by and through su- 
pernatural power; and the sanctified heart holds these 
blessings in memory. The Lord occupies the mercy seat; 
and the heart comes to the mercy seat to meet God, The 
power of the Lord went with the ark; and the 
power of the Lord is found in the perfectly true heart. 
The golden altar on which incense was kept constantly 



92 THE PROMISED LAND A TYPE OF HOLINESS. 

burning day and night, like the holy heart, sends up 
prayer always. These types are a light to the feet and a 
lamp to the path of those that study them ; they show the 
way to life. 

In a place called the wilderness of Paran (Numbers 
xiii., 26) they pitched their tents. And the command 
was given to send twelve men to Canaan to spy out the 
land. They went and returned and brought of the fruit. 
When they made their report, two of the twelve said they 
would go up at once and j)ossess the land: for the Lord 
had commanded them to go up and possess the land ; and 
the Lord would go before them, and drive out the heath- 
en. But the ten said they could not go ; for the people 
were stronger than they, and there were giants in the 
land. The people disbelieved the Lord, and would not 
go. The Lord threatened them with destruction, which 
shows his justice in this case. But Moses pleaded, and 
they were spared ; but the Lord swore that the whole num- 
ber from twenty years old and upwards, except the two, 
should not enter into the land of promise. This type is 
of the highest importance. The land is a promise to the 
Christian of perfect liberty in Christ, with perfect peace, 
perfect love and perfect victory. They were directed to 
go into the land and possess it, before they would come to 
Jordan, which is the emblem of death; but it was quite 
on the opposite side of the Dead Sea. The very de- 
sign of this is a direction and a promise to Christians 
that so soon as they obtain sufficient experience to live in 
such a high state of bliss and not dishonor it, in the gospel 
of^Christ there is provision made for them to enter into 
this blissful state of life. Bat they must go in the name 
and strength of Christ; and he will drive every un- 
holy principle out of the heart. They must believe and 



THE CALL TO THE CHRISTIAN MINISTRY. 93 

act, like as the child believes that the parent will give it 
bread. When Christians come to Paran, and see that 
they may take possession of the perfect heart and live in 
the land of peace (which is to resign the entire will to the 
Lord in perfect trust), many of them fear to try. Some 
think they could not conquer their pride, malice, appetite, 
love of the world, or love ot light, unholy company ; or 
could not consent to be among a separate people from the 
world, and to utterly destroy all the old inhabitants, and 
set up Christ's kingdom in their haarts in purity and 
truth. A very few go when they see the privilege, and 
live in a comparative heaven many years, and at last die 
in the highest enjoyment. But those that fear they can- 
not conquer their own hearts, and like Israel refuse to 
try, will likely fall in the wilderness. If they fight, val- 
iantly holding up the hands (that is prayer) until they 
coiQC to Jordan, they may at the last cross the stream into 
the land of promise. Is there anything more logically 
reasonable than that in nature? Is there a more profita- 
ble lesson in or out of the Bible? The congregation were 
in the wilderness forty years, until the people died that 
refused to believe and enter in. 

Numbers xvi., 1-32 : Korah, Dathan and Abiram at- 
tempted to usurp the priesthood, to which the Lord had 
called Aaron. And they had two hundred and fifty fol- 
lowers. But the Lord caused the earth to be opened, and 
to swallow up these three leading ones; and fire came 
from the Lord, and consumed the two hundred and fifty 
that offered incense. This is a type to show who may 
and who may not assume the Christian ministry, — just 
those whom the Lord calls and sends, and no others. 
Though a vast number to-day bear the name of minister 
of the gospel, and thereby receive their support, that are 



94 FURTHER CONSIDERATION OF THE TYPES. 

not the called of God, all such may live and preach phys- 
ically, but spiritually they are dead, and so are all their 
supporters, if tbey are not deceived. Chapter xix. : The 
water of separation, how it is prepared, and its use typi- 
cal only. Many features enter into this type. There 
are many ways of becoming unclean spiritually. We 
might mention mingling with the world, hearing unright- 
eous talk, seeiug unrighteous acts, being tempted with un- 
righteous desires, inclinations or appetites, or keeping the 
company of those who are spiritually dead. Indeed, 
Christians cannot live and mingle with and among the 
world and evade uncleanness. There is but little of 
this that is real sin ; but it is impurity, and for it there is a 
fountain opened in the house of David. It is the water of 
life, the Holy Ghost, the Spirit of the Lord. Now, this type 
of cleansing, with the water of separation, is so full find 
plain that it cannot be misunderstood, and shows the 
Christian's privilege, to keep himself pure. The kind of 
uncleanness that required the longest time to cleanse was 
that caused by touching a dead body, or being in a house 
where one was dead, or by touching a grave or the bone 
of one dead. Such were unclean seven days, and must 
not enter the tabernacle, within that time. Death was 
the penalty. But with the proper use of typical cleans- 
ing, they might be clean at even of the seventh day. 
Now, the dead body of the New Testament is the body 
of sin. That must be crucified and buried in the death of 
Christ. Nothing else will hide it : and if it be never resur- 
rected, it can never be touched ; but if one incline to his 
old paths of sin, it is touching the dead body. K he 
go to church before he is cleansed, he would be spiritual- 
ly dead while he was there. This type was designed for 
the benefit of Christians in general, and shows us at once 



HEATHEN NATIONS CONQUERED BY ISRAEL. 96 

both the purity and the narrowness of the way of 
life and salvation from sin. 

Chapter xx. : Death of Miriam. The rock is smitten 
twice and the waters flow abundantly. (It points to the 
smiting of the Man of Calvary.) Aaron dies on the 
mount. The Lord's chosen does not die in the valley of 
despair or doubt. 

Chapter xxi. : The type of the fiery serpents that bit 
and killed many of the people. When they repented, the 
Lord told Moses to raise a serpent made of brass, on a 
pole, and when those that were bitten looked on it they 
were saved. These are the most clearly defined promises 
that all that will look on and believe in Christ shall not 
perish but have everlasting life. 

The next thing to claim attention will be that sub- 
ject that seems to many, both believers and unbelievers, 
to be the darkest of Bible subjects; that is, why the Lord 
commanded the perfect extermination of all the people of 
some nations, in Israel's wars with them. But so far from 
these narratives being dark, there is not a plainer lesson 
taught anywhere, nor a more reasonable one, nor a more 
important one, nor any in which the immeasurable inter- 
est of the human race is more involved. They are the 
very strength and wisdom of the Bible. If there were 
no reason or necessity for the creation of man, but for 
him to sin and fall and become corrupt, and that God 
should redeem him at such a cost, and alterwards suffer 
his insults, and all the wickedness that we behold, merely 
for the sake of man, then these narratives would be dark 
and would ever remain dark. But when we see that man 
was a necessity to the accomplishment of an object of the 
vastest importance that ever was known in nature, and 
that the very design in suffering men to become wicked 



96 HEATHEN NATIONS CONQUERED BY ISRAEL. 

was to make an absolutely necessary use of the wicked, to 
use them in their wicked character and nature for exhibit 
tion and development, and also to teach lessons by types- 
of highest possible importance, that could not be success- 
fully taught any other way, and also to enter into the 
making up of a revelation of the high [and lofty |One that 
inhabiteth eternity, and that revelation to be perfect for 
all time, then when we consider the object of these ex- 
terminating wars they are not dark, but show the highest 
display of wisdom. The first we meet is Sihon, king of 
the Amorites ; and the next is Og, king of Bashan. These 
kings and nations were the enemies of the Lord, and oi 
the Lord's cause, and of the Lord's people. Their de- 
struction physically is but the perfect type of the spirit- 
ual relation and condition of all that are the enemies of 
the Lord or his people or his work. These nations had 
become too corrupt to live in the earth, but were reserved 
until a profitable use could be make of them. There were 
two lessons to be taught by them. One was to settle 
two tribes and half of the third tribe on the wilderness^ 
side, of Jordan, or before crossing the emblem of death. 
Another was that they should possess their inheritance as 
clear of incumbrance as those that went over and held 
their inheritance in the land that was the type of the inher- 
itance of the saints after death. That is heaven. For 
the inheritance is the same wherever it is entered into, 
whether in the morning of life, or the noon, or the even- 
ing, or after crossing the Jordan of death. These lands^ 
became a part of the promised inheritance; and, like all 
the typical land, were a type of the human heart. The 
old inhabitants represented the heart unrenewed, with all 
its corrupt principles and habits, and must be perfectly 
cleansed. All enemies must be removed from the land 



HEATHEN NATIONS CONQUERED BY ISRAEL. 97 

before it could be a perfect type of the perfectly renewed 
heart. 

Chapter xxv. : Israel went with the heathen, and they 
called the people to the sacrifices of their gods ; and four and 
twenty thousand of Israel fell because of this idolatry. In 
the thirty-first chapter is another type, in the punishment of 
the Midianites, according to the blackness of their sin. 
They found Israel after their conversion, and before they 
had reached their moral powers in full, or while they 
were seeking perfect strength in the Lord. They led them 
into an aggravated form of idolatry. Their physical pun- 
ishment typifies the spiritual punishment for a similar 
crime. Israel slew the men, but kept the women and 
children alive. This was so permitted to show more for- 
cibly the aggravation of the sin, and the severity of its 
punishment. For Moses* met them and ordered all the 
male children to be killed, and all women who had been 
married, but to keep the women children alive. Now, 
there are no exterminating orders given after these typi- 
cal battles are over, and they only in the typical land. 
Deuteronomy xx., 1-9, gives direction how to order the 
affairs of the war ; but,' from the tenth to the eighteenth 
verses, directs how to treat different nations or cities. 
When they should come to a city that was outside of Ca- 
naan, they were to proclaim peace. But if they would 
not make peace, but declared war, then they should de- 
stroy all the males, the rebellious element, but spare all 
else. Verse 15: "Thus shaltthou do unto all the cities 
which are very far off from thee which are not of the cities 
of these nations." Verse 16: "But of the cities of these 
people, which the Lord thy God doth give thee for an in- 
heritance, thou shalt save alive nothing that breatheth." 
Verse 17: "But thou shalt utterly destroy them; namely 



98 T>EATH OF MOSES JOSHUA SUCCEEDS. 

the Hittltes, and the Amorites, the Canaanites, and the 
Perizzites, the Hivites, and the Jebusites ; as the Lord 
thy God hath commanded thee: that they teach you not 
to do after all their abominations, which they have done 
unto their gods ; so should ye sin against the Lord your 
Ood." Now, if we can see any wise use for the world at 
all, then these types are plain, reasonable and powerful, 
and show the plain and only condition by which man may 
reach the high and exalted calling, whereunto the Lord 
has called him. But if this light be refused and denied, 
then these narratives are dark and senseless, and the Bi- 
ble weak and powerless before the world, and ever must 
be. But if we see that the promised land is a type of the 
human heart ; and the heathen inhabitants of the depravi- 
ty and wickedness of the human heart while in sin; and 
their utter extermination, of the perfect cleansing of the 
human heart ; and the establishing of a political power and 
government, in which the Lord alone should rule, is the 
setting up of Christ's spiritual kingdom in each individu- 
al heart, where none but Christ should rule ; then these 
types are perfectly clear, plain, reasonable, philosophical, 
logical, powerful, and are worth millions of times more 
than they cost. 

But little more requires notice before the crossing of 
Jordan, except the death of Moses. What an illustrious 
type is that! He is on the summit of Pisgah, and from 
there he viewed the land that was the type of heaven. It 
is often so with the faithful soldiers of Christ. But Moses 
dies there, and only in the sight of the Lord. The faith- 
ful die, not in the valley of doubt, but in sight of 
heaven. And they lose sight of all else. Next, Joshua 
is in command, and is ordered to cross the Jordan, the 
emblem of death, and enter the promised land. That 



IKFORTANCE. OF THE TYPES. 99 

land was a type of heaven, and also a type of the perfect 
servants of Christ, or saints on earth. The two and a 
half tribes to whom the lines fell on the wilderness side of 
Jordan constituted a type in particular. For "on the 
side of Jordan" represents human life. They had their 
inheritance, and it was the fulfillment of the promise to 
them, as verily as it was fulfilled to those on the Canaan 
side of Jordan. The promise is confirmed to Christians 
to-day, that they may inherit the principle of purity and 
acceptance, in time, as verily as they ever can beyond the 
grave. 

The teachings on the more important subjects are 
manifold. Some of them are repeated over and over, 
again and again, — for instance : Israel being brought out 
of Egypt. Some think it is a boast to refer to it so 
often, but certainly it is not. Why should it be consid- 
ered a boast? O man, that so speaks ! To whom would 
the boast be made ? Stop and think one moment, in the 
light of common sense! But when it is viewed as the 
bringing of the soul from the bondage of sin into the 
light and liberty of the gospel, and the conversion of the 
soul, the change of heart from sin, darkness and despair 
into light, truth, righteousness, then it is not too fre- 
quently repeated. No, no! they are not repeated too 
often. Many persons of learning regard the oft repeating 
of these leading thoughts as the weakness of revelation ; 
but after the laws and relations of this world are changed, 
and the righteous and also the wicked of the earth gath- 
ered like the harvest and consigned to their eternal home, 
and this revelation so conspicuously exhibited that he 
who runs may read, and these passages that many fine 
scholars have thought illiterate or a boast are fully inter- 
preted, they will say, "These very items are the wisdom of 



100 PASSAGE OF THE JORDAN. 

God. All could see them. Now we see the folly of 
disregarding them." 

The topic most frequently referred to is the sacrifice 
of Christ for the sin of the world ; and the conversion 
of the soul is perhaps next to it. And the perfect life in 
this world is as often referred to, or nearly so. The river 
Jordan was a type of physical death, and in its most fear- 
ful form ; for it overflowed its banks when it was crossed, 
and the people that crossed it. That impassable looking 
stream does not represent those that have had perfect 
victory through life, but those that have had warfare 
and trouble, crosses and losses, and have fought through 
and conquered, and now come to the Jordan of death 
in its most frightful condition. But the type goes 
on. After obedience to all orders, this terrible stream 
separates; and the priests that bear the ark of the cove- 
nant of the Lord stood firm on dry ground in the midst, 
of Jordan; and all the Israelites passed over on dry 
ground, until all the people were passed clean over. The 
Christians that enter into rest in early Christian life, they 
are transferred, they step from the mountain top to the 
cloudless future, and do not see Jordan nor feel its ter- 
ror, of which Moses and Aaron were types. But when 
the Christian that fights through the wilderness comes to 
Jordan a conqueror, Joshua's God is there, to part the swell- 
ing frightful stream ; and to this rule there is no exception. 
But those that care not for the Lord and trust not in him 
find in that stream the death of all hope, and are soon in 
the Dead Sea, or the sea of the spiritually dead. 

Now these people are about to set up a kingdom in 
which the God of Israel alone is king. And the com- 
mand to utterly exterminate everything that breatheth, 
and to possess the land, is the perfect type oi the perfect 



DEFEAT AT AI — ACHAN's SIN AND FATE AI TAKEK. 101 

Christian. For these defiled, corrupt and wicked inhabit- 
ants were a perfect type of the depraved principles and 
corrupt habits of the unrenewed heart. That heart is the 
land of promise to every person, and all these types are 
for the sole purpose of directing how to obtain possession 
of that inheritance; and revelation will always show that 
this knowledge was brought within the reach of man. 
But, notwithstanding the Lord's command to leave alive 
nothing that breatheth, they failed of perfect obedience ; 
and they paid the penalty. In Jericho there was one ex- 
ception, the harlot Rahab. When the spies were there 
she believed; and on the belief she acted, hid the spies and 
obtained a promise of life for her and her house. On 
that promise she and her house perished not with them 
that believed not, but were brought out and saved. 
IS^ow is there any mistake about this ? Are we also au- 
thorized to plead for father, mother, sister, brother, and 
more than all for those loved children, that our hearts 
love so fervently ? The type of this woman is a most 
precious promise to the sorrowing heart ; inciting to pray 
and not to faint, to plead and not weary. Faithful father, 
mother, pray on ! 

The next place to conquer was Ai. But what a terri- 
ble defeat. All fled before the people of Ai. Why did they 
fly before their enemies ? One man had taken some gold and 
some goods, by theft, and hid them. No one in the army 
knew anything of it, except possibly his own family. 
When the cause of their trouble was known, how prompt- 
ly they exterminated it ; for they took the man and the 
silver and the gold and the garment, his sons and his 
daughters, and his oxen and his asses and his sheep, and 
his tent and all that he had ; and they stoned them with 
stones, burned them with fire, and then buried them all to- 



102 THESE EVENTS CONSIDERED AS TYPES. 

gether. After that they went up against the city of Ai^ 
and destroyed it utterly. Is not here to be found the 
reason why many people labor for a revival, but in vain ?- 
They have not put away the evil. Let all go into the 
battle with pure hearts, and clean hands. Put away the 
evil from among you! 

Joshua X., 12, 13: The sun and moon are commanded 
to stand still, and they obey. This is treated of in former 
pages. But in this we see that the importance of the 
perfectly clean heart is beyond our comprehension. It is 
not only taught by these types of these exterminating 
wars, but while these battles were being fought, the Lord, 
like a man that gives security on a note, gave additional 
security for the fulfillment of this promise to them that 
seek for the blessing of the pure heart, or of perfect love, 
by making sun and moon change their common order to 
assist in the accomplishment of this vastly important 
work of purifying the heart. Though these displays 
seem so vast, they all point to and end in the purifying of 
the human heart, and with a rational thought it can be 
seen that this is wise, and only right, for two sufficient 
reasons. One is that the spiritual, whether saved or lost, 
is of eternal duration ; and the other is that these plain 
typical teachings enter into and make a part of that rev- 
elation that it is to be of eternal duration and usefulness. 
To some it is to be the savor of life unto life; and the 
same thing, at the same time, must be the savor of death 
unto death to others, in the endless future. The planets 
might weU turn aside to take part in a work so vast and 
so weighty. And besides, it is all precept teaching on 
that subject. The Lord went into the temple and drove 
out the buyers and sellers and money changers. That 
temple means the human heart. The earth was the plan- 



THESE ETENTS CONSIDERED AS TYPES. 10^ 

et that was interfered with. If Joshua had commanded 
the earth to stand still, it would have been foolishness to 
himself and all the human race, for^the next three thou- 
sand years ; but the Lord makes his revelations to the un- 
derstanding of the people. Now if we consider this mir- 
acle in the light of cause and effect, it is as reasonable as 
any work that is done by man. 

In Judges, first chapter, we are informed that nine of 
the tribes failed to drive out the heathen perfectly ; name- 
ly, Judah, BenjaiLin, Joseph, Manasseh, Ephraim, Zebulon, 
Asher, Naphtali, and Dan. In the second chapter: "And 
an Angel of the Lord came up from Gilgal to Bochim, and 
said, I made you to go up and out of Egypt, and have 
brought you unto the land which I sware unto your 
fathers, and I said, I will never break my covenant with 
you. And ye shall make no league with the inhabitants 
of this land ; ye shall throw down their altars : but ye 
have not obeyed my voice; why have ye done this'^ 
Wherefore I also said, I will not drive them out from be- 
fore you ; but they shall be as thorns in your sides, and 
their gods shall be a snare unto you. And it came to 
pass, when the Angel of the Lord had spoken these 
words unto all the children of Israel, that the people 
lifted up their voice, and wept." In these verses there is 
a type whose teaching is of vast importance and concern 
to every person striving to reach their highest privilege 
in the Christian life. They had been frequently informed 
that if they did not drive out the heathen perfectly, that 
they would be an enemy to their success in their inherit- 
ance through life, and put them in peril of being hopelessly 
cast away. All this applies to every person about to estab- 
lish a Christian life. Turn everything out of the heart, and 
fully possess the land 1 If there be but a very little of 



104 puNiSHXENTS yon idolatry. 

self or the world left remaining, that little will make war 
against you through life, and will keep you in the most im- 
minent danger of falling into the wilderness and never 
reaching the promised land. 

But the type went further. These people very soon 
saw the consequences of their failure displayed ; and how 
repeatedly, and how long it continued, and how great the 
extent of the damage they sustained by it ! Ten of the 
tribes divided from the two ; and the ten ran into idolatry 
and all manner of corruptions, as the heathen led them, 
until they were cast off into hopeless exile, and were 
blotted out as a nation. Judah was carried away into a 
strange land seventy years, and all their pleasant things 
laid waste. They endured that calamity and distress for 
the very sins into which these heathen led them. All 
this is a message to the Christian to-day, and through all 
the history of the church. These types make a clear rev- 
elation of the Lord's will and rulings, and of his right- 
eous judgment, and his impartial treatment of all men, 
on the subject of idolatry. 

Soon after the land was divided, and all of them 
settled in their inheritance, we read that the children of 
Israel did evil in the sight of the Lord, and involved 
themselves in deep trouble. The Lord raised up judges 
for their deliverance; but they would not hear the judg- 
es, but intermarried with the heathen, and served their 
gods. Therefore, the Lord sold them for eight years. 
And when they cried to the Lord, he raised up a deliv- 
erer ; and the land had rest forty years. But they sinned 
a second time; they repented and cried for help, and 
again were delivered. And so it was the third time, 
and the fourth time, and the fifth, and the sixth, and the 
seventh, until the Lord remembered their ingratitude 



ELI EBENEZER. 105 

and refused to help them so visibly as before. But he 
did not forsake them, but sent different ones at different 
times to rescue them. But the heathen pri)\ciples pre- 
vailed, until every man did that which was right in his 
own eyes. 

Passing Ruth we come to Samuel. Here the Lord 
raised up the prophet Samuel. The first message he bears 
from the mouth of the Lord was to Eli the priest, and to 
his sons ; for his two sons were the priests of the temple 
and were very wicked, and he restrained them not. 
When they made themselves vile, he restrained them not. 
Then the Lord sent Samuel with a message to Eli, that 
his house should be destroyed. And Samuel said the 
message was because of the iniquity which Eli knew ; be- 
cause his sons made themselves vile, and he restrained 
them not. Now Israel went against the Philistines, and 
they were smitten before the Philistines, with the loss of 
four thousand men. Then the elders of Israel said, "Let 
us fetch the ark of the covenant of the Lord out of Shi- 
loh unto us, that when it cometh among us it may save us 
out of the hand of our enemies." Now, where the ark 
was the Lord favored the righteous. But when it was 
forcibly taken among the wicked or heathen it was a sig- 
nal plague to them. It was made by or of and belonged 
to the Lord, like the human heart. It should not be 
taken anywhere, without both the approbation and di- 
rection of the Lord. These wicked priests, that were 
doomed to death, assumed the authority to bring the ark 
among them; but when the ark was brought into the 
camp of Israel, without leave or command of its owner, 
and all Israel shouted with a great shout, and hearts ex- 
ulted at seeing the ark brought in a sinful manner into a 
forbidden place, so that they uttered this loud shout. 



106 THE ARK WITH THE PHILISTINES. 

(these hearts belonged to the Lord, whether wicked or 
righteous, and an acceptable shout is only produced by 
the Spirit of the Lord; but their shout was their own) 
mark the result ! The shout alarmed their enemies and 
quickened them to deeds of those that fought in despera- 
tion, Israel was smitten, and the two wicked priests were 
slain. When word came to Eli that Israel was smitten, 
and his two sons were dead, and the enemy had taken 
the ark of the Lord, he fell from his seat, broke his neck 
and died. When his daughter-in-law heard that the ark 
of the Lord was taken, and that her father-in-law and her 
husband were dead, the news produced, her death also. 
Now here is a lesson, by type, that shows how fathers 
should treat their willfully wicked children, if the father 
has given them any public charge or interest and they will 
not be admonished: Let them be removed and give 
place to others. And it teaches how men should control 
their own hearts, their emotions, their conclusions, their 
actions, agency or influence; but more than all not to 
make a speculation or self-indulgence of the house, or of 
the work, or of the cause of the Lord, nor hold the will 
of their children to any extent in the way of their duty 
to their God. At Jericho when the Lord's messenger 
bade the people shout, then the shout had power, and the 
defenses against the Lord's work fell without human aid. 
But though the ark is taken by the enemies of the Lord, 
and of Israel, and they thought they had gained a great 
advantage in the possession of the ark, and they brought 
it into the house of their idols and set it by Dagon their 
idol ; in the first night Dagon had fallen upon his face to 
the earth before the ark of the Lord. And they set Da- 
gon in his place again. But the next morning they found 
Dagon fallen to the ground before the ark, with head and 



SAUL IS MADE KING. 107 

hands broken off, and only the stump of Dagon left to 
him. But their trouble did not stop here; for they were 
smitten with very strange and sore plagues, and very 
many died, insomuch that the Philistines were vastly 
more anxious to get the ark from among them than they 
were to obtain possession of it. And whatever the ark 
may have been a type of, it was of so high importance, 
and so essential was the necessity to make it perfect, that 
when the men of Bethshemesh looked into the ark, the 
Lord smote of the people fifty thousand, three score and 
ten men. Verily, what does the ark mean to us ? Is it the 
sanctified heart of the Christian ? What else in the Chris- 
tian church does the Lord set so much store by ? 

After these things the people want a king to rule over 
them; though Joshua had made and ratified a covenant 
with them, that they would serve the Lord as their ruler 
and no other. (Joshua xxiv., 26-28.) But now Samuel 
remonstrates against their demand for a king. But they 
say, "Nay, but we will have a king over us." Verily, is 
not this world accomplishing the object for which it was 
designed in the creation before it was called into exist- 
ence.? For we see men choosing their own ways. The 
Lord shows the right and keeps it before their minds, but 
they choose the way of wrong ; and the Lord suffers men 
to do their pleasure, so far as wisdom sees a profitable use 
for their action to accomplish wise ends. These things 
prove and exhibit the insufllciency of creature power to 
stand before the seducing power ; and it always must be 
so, if not upheld by the divine power. Beside making 
that exhibition, they also furnish a type of incalculable 
benefit, that enters into revelation, which shall endure 
through the present and the future. But the request is 
granted, and the king comes into power; and there are 



108 AMALEK TYPICAL 5IGXIFICATI0X. 

many things in his reign that are good and profitable. 
But in his history there are many things that make their 
special revelation so eminently profitable to the human 
race, as well as to make its part of revelation perfect. 
For, although God gave him another heart. (1 Samuel x., 
9), and he rescued Jabesh Gilead. (1 Samuel xi.), he 
oflTered a burnt offering, (2 Samuel xiii.), for which Sam- 
uel reproves him sharpl}', and tells him the kingdom shall 
not continue with him. When the Lord tried him he 
failed to believe and trust. All men are tried, and some 
prove faithful. Though he seemed to be firm in his in- 
tegrity, and so immovable that he would have put his 
son Jonathan to death, had not the people rescued him, 
he disobeyed the Lord when commanded by the prophet to 
£0 and smite Amalek. and slav both man and woman, in- 
fant and suckling, ox and sheep, camel and ass. For their 
sin deserved it, and the type required it ; for Amalek 
fought in the battle against Lsrael, when Israel had left 
Egyptian bondage (which means conversion to the Chris- 
tian life) going to the promised land, (^ which means the 
sanctified or fully consecrated life ; and Amalek, means to 
the Christian any temptation to sin or to slacken his ef- 
forts to gain his object, or to turn back, or to be indiffer- 
ent in any way in his efforts to obtain the fulness of his 
privilege in Christ). And this type in this connection is 
so wisely ordered and is so plain that no one can avoid 
the knowledge of what it means, — that the utter destruc- 
tion of Amalek is the utter casting off or the divesting 
the heart and life of everything that impedes the perfect 
work of Christ in the heart, that the kingdom may be per- 
fectly set up in the heart, and every conflicting principle 
or passion or appetite or desire should be cast out. Much 
more could be added. But when Saul was sent on a mes- 



DAVID IS MADE KING. 109 

sage, and to perform a work of such vast importance as 
that, (it was not the life of a son that was to be either 
spared or sacrificed then, but it was the heathen king, and 
the cattle, and sheep, and something in the form of 
wealth) [obedience was better than sacrifice. Now who 
cannot see that such a king as Saul was a necessity, to 
make revelation by such a life and reign, and by such 
actions as a righteous king could not do ? It would con- 
taminate them, but it did not hurt Saul ; for evil was his 
choice. But his history enters into revelation, and makes 
it clear and perfect where nothing else does. In the his- 
tory of Saul there is one special and important truth set 
forth ; that is, when any one is sinfully inclined, and not a 
conscientious liver, he can justly and without harm to him- 
self be placed where he can do needful work, that the 
righteous could not do. ''The wicked is thy sword." 

David comes to the throne. It may be observed that 
the Lord makes revelation out of almost every step of 
the life of David; for he is the shepherd boy, seems like a 
cast-off, with the older ones all near by, when the 
prophet went among them, to anoint a king; but after 
all appeared, all were denied; but when the shepherd boy 
was brought, he was anointed to be the king of Israel. 
He is unexpectedly brought before the king ; and more 
mysteriously meets and slays the giant; and then is 
very mysteriously* preserved from the malice of Saul. 
That is the Lord's care over his faithful servant. For it 
is observable that David asked the Lord before under- 
taking any important enterprise. And his success in battle 
is noteworthy. The Lord rules it all ; and, though Saul 
and David are spoken of as kings, yet the impression on 
the thinking mind is that the Lord is the supreme ruler 
over both these notable kings, as well as over all their sue- 



110 daved's sry jln'd its atoisemestt. 

oesors, though Da,Tid was one of the most distii^^iiished 
men of all the earth. The endless throne of him that inhab- 
iteth all etemitj, even tha« is called the throne of DaTid. 
And the Almighty says that Dayid is a man after his own 
heart. What higher dignity eonld gather round the 
name and m^noiy of a man! 

Bat there is another development made in the life of 
David. For to him is recorded a crime; and is it not 
the blackest on record? Sorely to take it in all its hear- 
ings it is as dark as any, if not the daik^it page of the 
world's histoiy. Bat how coald revelation be complete 
wit^oat this very narrative of King David's dealing with 
Unahand his wife? For there are so many items of 
weight revealed in this dark account. A few <Mdy will be 
noticed. First, it proves clearly that no created bdng 
could withstand the sedactive and tempting power that is 
everywh^ie^ and did always exist, and is ever ready to 
occapy any and sU groand for evil, when not restrained 
by the Almighty's power^ whether it was the angels that 
first fell, or the fiist pair of the haman race, or wfaeHier it 
was the king of Israel that was guarded by such expefi- 
enees and such revelaticHis and snch &,vored circumstan- 
ces as was King David. The second thing to notice is 
that if the v^y blackest of sins, the most magnificent of 
crimes, had not been committed and pardoned, then many 
persons might suppose that their sin or crime was so ag- 
gravated that the atonem^it could not readi it. But, 
with this revelation, the convicted murder^-, adulterer, 
imposter or the deceiver, when convicted may see that in 
the atonem^it there is merit by whidi he may be made 
clean; and if such should be lost, this revelation will 
eternally stand before him, saying unto him, ^ Ye need not 
have been lost," and the thrme be eternally guiltless. A 



ADONIJAH's usurpation— SOLOMON MADE KING. Ill 

third item to notice is that all men belong to the Lord by 
a supreme right, and were made to fill some place, to an- 
swer some purpose. If the Lord wills that my lot should 
be one of greater imposition than all others, and more 
filled with grief and bitterness, sorrow or trouble, I may 
rest in the assurance that the Lord rules it in wisdom and 
righteousness. And when my brief hour of suffering is 
past then the Lord will be my endless treasure. Think of 
the Nazarene 1 Another thought is that the Lord can and 
will bring good out of whatever evil he will suflTer to 
come to us. Yet another thought is that sin is punished 
when and where and by whomsoever committed, whether 
ruler or subject, king or beggar. For, what punishment 
follows to the perpetrator of so dark a deed ? His son 
dishonors his daughter, and another son murders the 
guilty one ; and that one conspires against his father, the 
king ; and how he flies for his life before his own son ! And 
that same loved son of the king's dishonored the king's house 
in a way and to an extent that earth has not its parallel on 
record. And at the last the death of his son, that was 
pursuing him for his life, how it did bleed his heart! 
This narrative is of incalculable value. 

1 Kings i., 5-49 : Adonijah usurps the throne or 
kingdom, and seemed to have gained possession of enough, 
except the throne, to have held it; and no doubt himself 
and those that were with him supposed he would take 
.possession of the throne soon, because the king was old 
and helpless. To what power can we attribute this turn 
of affairs ? Only that the Lord overruled it, because he 
had chosen Solomon both to reign and to do a much 
greater work than to reign over Israel. 

As Solomon was so distinguished a personage, it is 
proper to consider what is taught by the type that his 



112 THE SIN OF POLYGAMY. 

history contains. Was he a faint figure or shadow of the 
Great Architect of the universe, and also of the Great 
Ruler ? First in his wisdom, and in his work, and also in 
his greatness, inflicting death on certain ones as a ruler; 
and his decision between the two mothers as to who should 
have the living child. As an archicect, or a deviser and 
designer, his^wisdom is displayed in building the temple, 
and the other buildings, residence, court, throne, and the 
like. The temple, as a type, points to the Christian 
church. For in it was the true worship ; but more partic- 
ularly the Christian heart in which is set up the kingdom 
of God and of Christ, where the spiritual king alone doth 
reign. And as the temple was built of stones that were 
perfectly prepared before they were brought to the place 
of building, so must the spiritual building be that is to be 
built of the inhabitants of thi^ world, as shown in First 
Corinthians iii., 16, and vi., 19. They must be the tem- 
ples of the Holy Ghost. As the temple is made up of 
the most costly material, so is the Christian church. The 
material is the price of hallowed blood, and is the most 
precious treasure that the Lord will gather from this 
earth. As the temple was the most costly, the richest, and 
in every way the most splendid building that ever did or 
will grace this earth, so must and will be the spiritual tem- 
ple in all the vast empire of the universe. Then who has 
not under-estimated his very high and holy calling.? 
But the temple of the human heart, or Christian heart, 
must not be contaminated with buyers and sellers and 
money changers, nor with the seats of them that sell 
doves ; but these must all be driven out. But Solomon 
throws a vast amount of light into the world and the 
church beside. For he being the wisest man, and of the 
most extensive experience, and also writing under inspi 



Solomon's idolatry. 113 

ration, his writing comes to us by divine authority and 
with double weight, and settles some questions beyond 
doubt. Among them is this : the life that fears and serves 
the Lord with a perfect heart is the happiest life that can 
be enjoyed, and is secure in the end. 

Also the monster question, polygamy, is by divine au- 
thority settled in the person and history of Solomon. 
For he chose from all the women of the earth until he 
had one thousand women. After all this experience that 
the Lord gave him for this very purpose, he says, and it 
is under inspiration, ^'Rejoice with the wife of thy youth." 
Not the plural, but the singular number. (Pro v. v., 18; 
also Eccl. ix., 9.) "Live joyfully with the wife that thou 
lovest, all the days of thy life." If there be more than 
one, none is really loved : but the Lord said to the first 
pair, "The two shall be one flesh." And again, with all 
his unequaled advantages, he loved and married many 
strange women. The heathen then were the type of the 
sinful principles of the human heart. For Solomon to 
love and marry a strange woman, then, was the same as 
for a Christian to love and accept in any way anything 
that is not in harmony with true godliness ; or to acknowl- 
edge or practice or indulge in it, such as pride, malice, 
hatred, love of the world or the spirit of the world, or 
the ways of the world. And as the Lord instructed 
Israel to sever all relation and connection with the heath- 
en, and not admit their presence, but drive them out of 
the land, that very command is to the Christians to-day 
to shut every wrong disposition or inclination out of 
their hearts, for the same reason that the heathen should be 
shut out of the land, and from the society of Israel. Be- 
cause, in both cases, they would lead the Lord's people 
into sin. Surely here is an example of it; for that mighty 



114 GREAT men's LIVES INSTRUCT US. 

man was led or inclined by these heathen women into the 
most aggravated idolatry. He built places for the wor- 
ship of idols, and offered sacrifices to the idol gods of 
these women, until the Lord rent the kingdom from his 
house, and it was never restored. So the kingdom of 
Christ is rent from the Christian heart, in these days when 
they indulge in the world, in heart or life, or if they love 
that spirit and look on it with desire. Here is the clear- 
est teaching that can be, that though a Christian aspire to 
the highest degree of usefulness, even the Christian min- 
ister, that calls his thousands from darkness to light, if 
he commit sin deliberately, by or through the indulgence 
of any wrong principle, it is hopeless ruin to him. 

The greatness of these very great men was not of 
themselves, but of the Lord ; and they owe to him all 
they have and all they are, just as much as do the minds 
that are of a hundred fold less magnitude, owe all they 
have and are. Many think, if that is the price of human 
salvation, the price is too high. Many choose the world, 
rather than the obligation of the Christian life ; and they 
don't see that it is the only perfect liberty in nature. 
They will not pay the price. 

The Lord does not bring these great men on the thea- 
ter of exhibition merely for the sake of the men, nor for 
the sake of their greatness, nor for the sake of the people 
who are benefited by their greatness ; but that the world 
shall accomplish the object for which it was created, that 
right shall meet wrong and conquer it. That, must be 
done, in all its forms | and magnitudes. And when he 
wants a King David he sends a messenger for the shep- 
herd boy, and trains him for the kingdom. If he wants 
a Lincoln to hold the reins of a republic, or a Grant to 
command the army, he calls him out of obscurity, and 



.GREAT men's LIVES INSTRUCT US. 115 

puts him in the highest places in the nation. The Lord's 
work will surely accomplish the object for which he de- 
signed it, to make his revelation perfect, and to utterly 
subdue sin in all its bearings, and to make an endless ex- 
hibition of it, and of its consequences. All this is logi- 
cally reasonable, and also Scriptural, a,nd shows har- 
mony and reason throughout these typical Scriptures. 

When Rehoboam succeeded Solomon his father to the 
throne, the promise to rend the kingdom was soon fuU 
filled. For ten tribes under Jeroboam set up an inde- 
pendent kingdom, at Samaria. Soon after they made two 
golden gods, or the likeness of calves, and said, "Behold, 
thy gods, Israel, that brought thee up out of the land 
of Egypt !*' And Jeroboam made altars for the worship 
of these calves, or calf gods, and brought offerings upon 
these altars. 

The ground is taken, in these pages, that the Lord 
suffers sin just so much and as far as a wise and really 
necessary use can be made of it, and no farther. And 
this is so plain in the history of Judah and Israel, in their 
governments, that it can hardly need explanation. Was 
not the kingdom suffered to break in two, and be sepa- 
rated, for the use that their sins and their types would 
make ? But the Lord does not call for a sinner, nor cause 
any to do evil, that good may come ; but suffers the wil- 
ling agent to do wickedly, that the wickedness itself 
might aid in the work of its own destruction. The atone- 
' ment is for all, whether they are saved or lost ; for it 
would be impossible for the Lord to punish an agent for 
sin, over which they had no agency, and be just. There- 
fore, the blackness of crime and all sin is the more mon- 
strous because the atoning blood bought their pardon, 
which they disdain. 



116 THE DISOBEDIENT PROPHET., 

In the thirteenth chapter of First Kings is a narrative 
in which are several typical lessons. Reference will be 
made to them, not quoting directly. The Lord sent a 
man to Bethel, to King Jeroboam, to pronounce the fate 
of their idol altar. When he had spoken the words of 
his message the king stretched forth his hand from the 
altar, saying, ''Lay hold on him.'' But the hand was dried 
up, that he could not pull it again to him, and the sign 
was fulfilled that the prophet had given to the king ; and the 
king that the moment before said, "Lay hold on him,'' now 
requests the prophet to entreat the Lord for him, that his 
hand might be restored. The prophet did so, and it was 
restored. Then the king invited him to go with him and 
be refreshed ; but he said his orders were not to eat or 
drink in Bethel, nor to return by the road he came. All 
this looks like a true prophet. But on his way home an 
old prophet of Bethel overtook him and said that an angel 
had told him to bring that prophet back to Bethel and 
eat and drink. He went back and ate and drank. 
Then the prophet that caused him to disobey, told 
him that, for his disobedience, his carcase should not 
come unto the sepulchre of his fathers. And when 
he had started, or was gone, a lion slew him. When the 
Lord sends a man on a duty he goes wich him, and the 
king and all his train cannot injure him, if he is faithful, 
though the hand may be raised for the stroke. Another 
idea that is embraced in this is that the Bible is the 
Lord's word to man ; and when one sees that the Word 
gives him some special direction, let him search to know 
just what is meant. Then let no man's word come in his 
way. Let him do it, rather than to obey the law of the 
state or the church or public opinion or any other thing, 
or expect to die the spiritual death. Another lesson in 



MODERN IDOLATRIES. 117 

this narrative is that the Lord always beholds the sins of 
men, and reproves them, and if they do not forsake them 
he will judge them with equity and justice. For he 
had informed the king that a wicked course, such as he 
pursued, would lead to utter destruction. And ^e see 
the literal fulfillment of all the Lord had said he would 
inflict on both the king and the altar, and the name of 
the man given that should perform it, though he was not 
yet born. And so it all occurred. And as these are 
types, their antitj^pes must follow. 

In 1 Kings, xvi., 29, Ahab comes to the throne of 
Israel. His reign was notable and wicked for his idola- 
trous connection with Baal worship. And his wife Jeze- 
bel, with him, brings to the world lessons of importance. 
For when they had lived in the ways of sin and their 
fallen and depraved hearts, until the Lord's judgments 
came upon them, th^ were like the people of the present 
day, under similar circumstances: they did not look at 
home for the cause, but charged it on the prophet, which 
was to charge it on the Lord. They had forsaken the 
Lord, and given themselves to the service of Baal, the 
most popular of idols ; and they led Israel from the Lord 
to Baal, and would seek the life of any one that would 
reprove them and tell them the truth as Elijah did. It 
is plain that the Bible represents all idolatry as being 
spiritual adultery — the most corrupting, degrading, defil- 
ing evil that ever did or ever can enter into human 
society. 

As these idolatries were types that pointed to the 
Christian era, they have their antitypes at the present 
time in this very highly favored land, the United States 
of America. Idolatry is spiritual adultery to-day, as 
really as it was then ; and there likely is more of it, and 



118 MODERN IDOLATRIES. 

it is practiced under more aggravated circumstances, and 
with vastly greater light. Among the various forms of 
idolatry to-day may be mentioned Freemasonry. It 
claims to be the oldest. Also we might mention all 
organizations of men having the design of mutual support 
or defense in time of need ; and all such as remove the 
trust from the living God. All this is literal idolatry 
and spiritual adultery. We notice also all insurance of 
life or property, lightning rods, etc. But of the objects 
of ungodly reliance the chief may be seen in the medical 
profession, with their uimumbered murders, some igno- 
rantly, and some designedly, and very many from care- 
less indifference. Many of the leading ones bear testi- 
mony to this in their writings, saying that, ^' Dissections 
daily convince us of our ignorance of the seat of disease, 
and cause us to blush at our prescriptions," and many 
other sayings as strong. But men must die. A more 
burning shame is, when they are dead, and their friends 
give them a respectable burial, the grave is robbed of its 
sacred trust, — the body is gone. Not only so, but cases 
are not wanting on record in which persons have been 
murdered, expressly for dissection. And it has been 
published that some very popular institutions have had 
their dissection tables furnished with murdered bodies, or 
bodies that had been murdered, for their purpose. A 
case was published in Cinninnati of a principal telling his 
resurrectionist that he must have a subject this week, if 
he, the resurrectionist, had to tap somebody on the head. 
(Testimony so published.) He was a colored man. He 
went to where lived an old man and wife and niece, gave 
them whiskey, and tapped the three on the head so quick 
there was not time to give an alarm. After cleaning up 
the place, he took these three bodies to the place of 



MODERN IDOLATRIES. 119 

deposit and left them, and received thirty dollars each for 
each of these three. The murderer was put on trial, but 
not the man that hired him to do the murder. If the 
type that is made by the worshipers of Baal is blood and 
murder, surely the antitype is like it. But the robbing 
of graves, and the murdering of people to obtain their 
bodies for dissection, is by no means the most shocking 
feature of that profession. The crowning piece of all 
nature is in their hands. And it is the outrage of women 
at their lying in, and in all manner of female complaints ; 
whether it is a wife or daughter, it is lawful for the phy- 
sician to propose to them the most shameful outrage that 
the human mind can possibly think of, and bring circum- 
stances to bear on such cases favorable for carrying out 
their outrage to the furthest unlawful extent. This some 
of their own writings tell us. Yerily, Ahab and Jezebel 
and their connection with Baal was blood and murder, 
corruption and disgrace, to human nature. But they 
could not compare with the idolatry and adultery of the 
present day. These Bible types are a message to the 
church and to the world to-day ; and they should not be 
trifled with. We cannot afford it. They were sent to us. 
It was our God that prepared them; it was our God that 
sent them to us ; it is our God that will require them at 
our hands. Such outrage of woman by man was not 
known in Israel, except as it might be heard of among the 
heathen ; nor was it known in Christendom until the four- 
teenth or fifteenth century, when it was introduced by 
the crown of France for purposes of concealment. It is 
written in some of the books published on this subject. 
But its type was furnished for the sake of the Ahabs and 
Jezebels that join themselves to the antitype of Baal, and 
practice and advocate these things in the Christian church, 



120 ELISHA MOCKED NAAMAN, THE LEPER. 

whether it be done by the church paper, or by the minis- 
ter of the gospel or by the laity. These types make 
them responsible for the endless amount of physical mis- 
chief produced by the habit or practice, and also for the 
physical and spiritual corruption of almost all the civil- 
ized world, the church included. There is more said on 
this point than on others, because it is thought to be the 
most important topic now in nature. 

But the distinguishaWe difference is in the end to 
•which these two remarkable men came, both the king and 
the prophet. The king, with the kingdom at command, 
sought the life of Elijah : for the king had put Naboth to 
death for his vinej^ard, and the dogs had licked the blood 
of his victim, and the prophet had met and reproved the 
king, and told him that, "In the place where dogs licked 
the blood of Naboth, shall dogs lick thy blood, even 
thine." And not long afterward was the blood of this 
selfsame king, Ahab, licked up by the dogs, in the very 
spot where the dogs had licked the blood of Naboth. But 
what comes of the prophet that stood single-handed and 
alone against the king and his corrupt kingdom ? We see 
him and Elisha going together, and they come to the 
Jordan ; the waters part, and they walk over unmolested. 
They walk on a little further, when the Lord sends the 
chariot and horses of fire and takes the prophet without 
his tasting death. Verily, verily, it is profitable to serve 
the Lord. 

2 Kings ii., 23, 24: When Elisha was mocked by the 
children he cursed them in the name of the Lord; and 
two bears tore and, we suppose, killed forty -two of them. 
This was all of the Lord, a type to show the bitterness of 
the sin of mocking the servant of the Lord. 

2 Kings v., 1-27 : It is not hard to understand the 



INCIDENTS IN THE LIFE OF ELISHA. 121 

type of Naaman's leprosy. Naaman in the type is the 
unrenewed heart, and the leprosy is the sin of the heart 
and life. The prophet was one that spoke and did just 
what the Lord gave him to speak and do ; and he repre- 
sented the Lord. When Naaman felt the need of healing, 
and heard of the Lord's power to heal, he went to seek 
the Lord to be healed. That is the sinner convicted, and 
seeking pardon from the Lord. But the prophet sent a 
man to instruct him what to do ; and when he was offend- 
ed, it represents the wisdom and pride of this world, 
that thinks the gospel is too common, too simple, too low 
for them, and they are offended. But when he was ad- 
monished by his servant that it was easy to do, and he 
determined to try, it represents those that humble them- 
selves and accept the gospel. The cleansing of the lep- 
rosy is conversion, or being saved from sin. Naaman 
wished to reward the prophet ; but the prophet disdained 
to take money or reward. So does every servant of 
the cross disdain to take reward for instructing others in 
the way of life. But the servant of the prophet thought 
he might go after Naaman and take a reward from him. 
And when he returned he did not tell the prophet what he 
had done; but the prophet told him, and reproved him, 
and said the leprosy of Naaman should cleave to him and 
to his seed forever. And he went out a leper, white as 
snow. Here the servant typified a righteous man being 
with the Lord's people; but he coveted money, and spoke 
and acted falsely to obtain it. When a true Christian 
does such things, as the leprosy of Naaman did cleave to 
the servant, so does the sin cleave to the Christian that 
does such things. It is full of valuable lessons. 

In the sixth chapter is revealed the Lord's care over 
his servant. When Syria warred against Israel the Syrian 



122 INCIDENTS IN THE LIFE OF ELISHA. 

king learned that the prophet Elisha would tell the king of 
Israel all the Syrian's plans ; and the king of Syria sent 
horses and chariots and a great host to take Elisha and his 
servant. In the morning the servant saw the great host 
that had come to take the two men — the prophet and his 
servant — and the servant was alarmed. But Elisha said, 
'•Lord, I pray thee open his eyes that he may see." And 
the servant saw the mountain full of horses and chariots 
of fire round about Elisha. And when they had come 
down to him, Elisha prayed to the Lord to smite the peo- 
ple with blindness. How short were these two prayers ot 
the prophet! But how ))romptly they were answered, the 
one for the servant to see, and the other for the people to 
be made blind 1 And here the man they were sent to ar- 
rest said to them, ^•'Follow me and I will bring you to the 
man whom ye seek." They followed him blindly, but 
willingly, into their enemy's capital — where, if they had 
been treated as they would treat their enemies, they would 
have been hopeless, as well as helpless. And Elisha 
prayed that they might see. The}^ saw, and behold they 
were in the midst of Samaria. The type is this : There 
are not very many Christians of perfect heart and life 
that do not find the world arrayed against them to crush 
them. But this lype is not only instruction and encourage- 
ment to strengthen them, but it amounts to the most un- 
questionable promise from the Almighty, saying to them, 
''Stand firm ; don't give a particle, and I will help you 
through." These i^romises are given in words. But 
words may be wrongly interpreted or misunderstood ; but 
the type cannot. When the Sj^rians came to Samaria 
Elisha would not smite them, but bade the Samaritans to 
give them food and drink, that they might be refreshed 
and go home to their master. Now, herein was the 



THE LORD OVERRULES ALL NATURE. 123 

wisdom and power of the Lord revealed to the heathens of 
Syria; and the type teaches the Christian to-day that the 
mightiest weapon of his warfare is to do good for evil, — 
for they did not return to war with Israel for a time. 

Verse 24 : The king ol Syria besieged Samaria until 
the famine was so great 'that women were pressed with 
hunger so that they fed on their infant children. When 
the king knew such to be the case, he sent messengers to 
put Elisha to death, because he had not obtained relief ot 
the Lord; but he soon went and revoked the order. Then 
the prophet told them there should be plenty "by this 
time tc-morrow;" but one of them doubted the word. It 
was told him that he should see it, but should not eat of 
it. There were four lepers shut out of the city, and they 
came to the Syrian camp to beg food, but found the army 
had fled in great alarm, and left their provisions. For the 
Lord had caused them to hear a great noise, like the 
approach of a great army, and the Syrians supposed there 
was another army hired to come against them, and they 
retreated in haste, leaving all behind them. And the four 
lepers told their brethren in the city. And at the hour 
the prophet had said that food should be sold so iow in 
the gates of Samaria, so it was done ; but the man who had 
doubted the word of the Lord, by the prophet, was put in 
charge of the gate ; and when he had seen the food sold the 
people trampled on him that he died. 

Herein we are informed that the Lord rules the 
wars of the world, did then, and always will. And he 
also rules the destiny of nations as well as individuals. In 
these types there is the clearest revelation that the Lord 
has the most absolute control over all nature ; and it is as 
easy to control anything out of its common order as it is to 
control it in the natural order. And there is no exception 



124 ISRAEL A TYPE OF MERE PROFESSIUN. 

in nature ; earth, air, nor water; beast, fish, nor fowl; insect 
noi* creeping thing. When these things are all seen and 
understood, how could any one trust in anything but the 
Lord? And when these are understood the servant of the 
Lord can trust him perfectly and until the last moment. 

In the seventeenth chapter there is a tj^pe of that part 
of the visible church of Christ that professes to be Christ's 
disciples, but does not possess, nor try to possess, the Spirit 
of Christ ; for Israel became a separate people or nation, and 
from that event they seemed to sin almost continually, — 
only when the Lord would give them over to an enemy that 
would oppress them. Then they would cry to the Lord, and 
he would raise up deliverance for them. These are the true 
types of the great army of Christians that do not exact of 
themselves a holy life^ but take an erroneous course, at first 
a very little, — that little leads to more, until they delight 
in something sinful, until the day of trouble comes, or 
grief, or want. Then they think on the Lord, and call 
upon him, and he relieves them ; but only to repeat the 
same thing over and over. And the oftener it is repeated 
the more hardened they become, until forbearance ceases 
to be a virtue, like it did with Israel. Then the Lord 
does with them as he did with Israel, — he cast Israel 
out of his sight. For the king of Assj^ria, a much mightier 
people than was Sj'ria, that warred with them before, 
c^trried Israel away captive to their own far-off land 
Irom which they were never suffered to return, but 
dwelt with heathens, until they also became heathens. So 
must it be spiritually with such as live in the church, but 
do not live in Christ, nor have Christ live in them. But 
when the Lord cast off Israel, all but the tribe of Jadahj 
making them the type of the vast numbers that sa}^ they 
ure Christians but are not, one tribe was still the type of 



TYPES OF JUDAH AND ASSYRIA. 125 

the Lord's favored people, and was shown to be so. For 
when Sennacherib came to the throne of Assyria, he 
moved against Judah and Jerusalem, with a very great 
force, and was very confident of success and spoke very 
proudly and loftily. But the Lord heard his threatenings. 
For the Lord said, "I will defend this city, for to save it, 
for my own sake, and my servant David's sake." And it 
came to pass that night that the angel of the Lord went 
out and smote in the camp of the Assyrians an hundred 
and fourscore and five thousand. And when they arose 
early in the morning, behold these were dead corpses. 
Now was not the city of Jerusalem defended jmost signally ? 
But why could it not be done for the sake of Jerusalem, 
and the Jews ? (It was done for the Lord's sake and for 
his servant David's sake.) Because they were too wicked 
to be worthy of such favors, and it was needful to make it 
known that it was not done for their sakes, but for the 
Lord's sake. Then why suffer the whole transaction at 
all.? Why, because that very narrative was needful for 
a type of the Lord's power and care over Christ's true 
people, of whom the Jews were a type; and it was also 
needful to make a revelation that is not made anywhere 
else, — and revelation must be perfect. But they were 
saved for the Lord's sake; and the Lord was identical 
with the Son of David that was promised. The Jews and 
their city were required much longer, to perfect that 
revelation that the Son of David designed to make perfect 
in and by means of this world. Tnis is all perfectly 
reasonable, and not only reasonable but really necessary. 
The Bible would be imperfect without it. It is soon 
proved that it was not for the sake of the city or the Jews 
that the city was defended. For the sins of the Jews 
soon became so great that they, like Israel, were carried 



126 HAMAN AND THE JEWS. 

away into bondage, though not hopelessly like Israel. In 
this carrying away into Babylon is a type of backsliding 
from a sanctified life ; for certainly Judah was the type of 
the perfect Christian. When Nebuchadnezzar, king of 
Babylon, came and carried away to Babylon all the precious 
things of the temple, and all the people of importance, 
and burned the house of the Lord with fire, and burned 
all the valuable houses, and broke down the wall of 
Jerusalem around about so that all seemed like desolation, 
it represents the despair that reigns in the backslidden 
heart. When the holy and beautiful house in which our 
fathers worshiped was burned with fire, and all our pleas- 
ant things laid waste, so it is with the backslider. 

But although the Lord drove his people into bondage 
or captivity in a heathen land, (that was a true type of the 
backslidden heart, the most desolate relation that any one 
can sustain), yet the Lord was most signally with them 
there, and revealed himself to that heathen people. He 
also distinguished his people in a very important manner, 
as in the case of Esther and Mordecai, when Haman took 
measures to have all the Jews put to death, and the day 
was appointed for the execution of the work, and Haman 
had made a gallows fifty cubits high on which to hang 
Mordecai. He came into the court to speak to the king t0 
hang Mordecai, but the Lord had brought all things in 
readiness to send Haman to do Mordecai honor. A few 
minutes later and the queen tells the king that she and her 
people are decreed to be the victims of Haman's malice ; 
and as the king's anger kindles at Haman, one tells him of 
the gallows that Haman had intended for Mordecai. 
Then the king gave orders to hang him (Haman) thereon. 
From the time he came into the court to request the 
king to hang Mordecai on the gallows he had made for 




THE BABYLONIAN CAPTIVITY. 127 

for him, Haman bad not time to be at rest or be still till 
he was a lifeless lump of clay, hanging on the gallows 
whereon he had designed to hang Mordecai. Yerilyj 
verily, O man or woman, it is safe to trust in the Lord, 
though all may seem da^k, — even to a very late moment 
or to the last moment ! 

How valuable to the people of the earth are the types 
and lessons brought to view by the Babylonian captivity 
What revelations are made of the Lord to that heathen 
people, and also to all the world, as well as the church. In 
Nebuchadnezzar's dream. He forgets his own dream; 
and he would put his wise men to death if they did not 
tell the dream, and the interpretation. The Lord bringing 
all this about for the purpose of making a revelation of 
himself to that heathen people, and to all people through 
all time, everything is so wisely ordered that his con- 
descension and favor to man were as vast, valuable and 
praiseworthy as if there had been no other object in view 
but the benefit of our race ; and yet that was the smallest 
part of the design of these revelations. But Daniel, this 
disdained captive, in the strength of his Lord steps into 
the presence of the monarch with astonishing boldness, and 
says he will tell the king his troublesome dream. Likely 
no one believed he could, until he spoke forth with sur- 
prising boldness, and told the dream that the dreamer 
himself had forgotten. This was no doubt the strangest 
talk that ever fell on the ears of the monarch; and it 
prepared him to believe the interpretation which Daniel, 
the captive, told him. But what a change of affairs was 
displayed the next moment; for that monarch of the 
world that would have disdained to suffer the captive Jew 
to come into his presence in times when there was no 
disturbing influences around him., now falls upon his 



128 THE BA.BYLONIAN CAPTIVITY. 

face and worships Daniel, and commanded that they should 
offer an oblation and sweet odors to him. He acknowl- 
edged Daniel's God to be the true God. But after all 
this the king made the golden image. But the Lord's 
people would not worship it, and the penalty was that 
they be put into the furnace, the heat of which was like 
looking at the sun. But when it came to the test they 
chose to he put into the furnace^ rather than to bow or fall 
down and worship the king's idol. When they were 
put into the furnace the heat was so great that it slew the 
men that cast them therein. But the three who were cast 
into the fire met the form of the fourth, that was like the 
Son of God, and the fire did not hurt them. Then was 
Nebuchadnezzar, the king, astonished and said, ^*Did not 
we cast three men bound into the midst of the fire ?" And 
they said, '^True, O king." And he said, ''Lo, I see foui:" 
mea loose, walking in the midst of the fire, and they have 
no hurt; and the form of the fourth is like the Son 
of God." The king called them out; and when they came 
out there was not a hair of their head singed, nor their 
clothes changed, nor was the smell of fire about them. 
What a type is that, that has cheered the hearts of millions 
of men and women since that vast exhibition of the power 
of God around and about his servants ! And this very 
type is the strongest promise the Lord can make to man- 
kind, that when the servant of the Lord is in trouble and 
in danger from the power of the enemy the Lord is there ; 
let them be firm and faithful, as the Hebrews, and the 
Lord will crown them with success. But, beside the 
millions that literally perished in the fires of persecution, 
there are other millions that have been in the furnace of 
affliction or tribulation, and this very narrative has 
strengthened them and carried them through, with the 



I'iiE BABYLONIAN CAPTIVITY. 129 

brightest victory. The form of the fourth is always there. 
No less profitable to the Christian is the narrative of 
Daniel when cast among the lions. The government cfR- 
cials envied him because he was wiser and stood higher in 
the king's favor than they. How should they get him out 
of their way ? They saw the faithfulness of Daniel to his 
God, and they might through that means succeed. So 
they obtained a decree from the king that no one should 
ask any petition of any one for thirty days, except from 
the king only ; and that those who should were to be cast 
into the den of lions. But when Daniel knew the writing 
was signed he opened his windows toward Jerusalem, and 
prayed and gave thanks before his God, as he did afore- 
time. Then they brought the matter before the king, and 
claimed the decree, and Daniel was cast into the den ot 
lions. But the Lord was there, and the lions were power- 
less. Did not the Lord and Daniel have a pleasant night 
together, among the lions ? But the king could not sleep. 
At the dawn of day he was at the den; and, when he called, 
Daniel answered, and the king commanded and Daniel 
was taken out of the den safe and sound. Then the king 
commanded to bring his accusers and cast them into the 
same den, and their wives and their children. And the 
lions brake their bones before they reached the bottom of 
the den. How very plainly this type points to these 
very days and years of the nineteenth century! For 
when the Son of David was on trial before the governor that 
was judge, he (the governor) said, ''Take ye him and 
crucify him; for I find no fault in him.'' Millions of 
others since that have been the object of the malice of the 
wicked, because they could find no fault with them; and 
they want to cast them into the furnace, or the den of 
lions, or crucify them. Where the law does not permit 



130 EZRA THE SCRIBE. 

these modes of taking vengeance, they crucify them in 
their reputation or usefulness or in their property, — any 
way to remove any and all out of the road in whom they 
can find no fault. 

When Israel was carried to Babylon into captivity, it 
was a well deserved, but very sore affliction; but it was so 
wisely overruled that they show as bright a history in 
Babylon as in any other part of their history. The types 
made through and by them in Babylon are useful to the 
Christian church, as any other types. Prominent among 
these uses is showing the dreadful relation and condition 
ot the backslider; also how sin was met and conquered, as 
in the case of Haman and Mordecai; and of the fiery 
furnace ; and of Daniel with the lions. These things show 
Christians just how to meet and conquer sin. 

First and Second Chronicles : The most important pas- 
sages in them were noticed in First and Second Kings. 
The object is to show harmony and reason in all the Bi- 
ble, and that it will all agree with our introduction. The 
next part to notice will be Ezra. We have noticed Israel 
as being the type of conviction for sin, and of conversion 
to Christianity, and of being led through diflSculties, and 
of the Christian searching the Scripture (the law from Si- 
nai). These see in the Scripture the promise of the 
perfect life and heart in which Christ would reign (Ca- 
naan) ; but they fear, and turn their course into the wil- 
derness, and cross the Jordan into Canaan, and become 
the type of cleansing the heart, and of the Christian's in- 
heritance. But, for their unfaithfulness and backsliding 
they are cast off (that is Babylon). But now we come 
to Ezra. Now, is Ezra the type of a revival of pure and 
true godliness in the Christian church, and the building of 
the spiritual house of the Lord } If this be so, it will be 



REBUILDING THE TEMPLE. 131 

well to notice narrowly what lessons the type teaches us. 
The first thing to notice is what the Lord did by Cy- 
rus, king of Persia, the servant of the Lord. (For 
Cyrus was appointed to do that very thing before he was 
born.) Cyrus issued his proclamation to go and build 
the house ol the Lord at Jerusalem, and delivered to the 
Jews all the vessels of the temple to carry back to Je- 
rusalem. And many of them went and set everything in 
order, and gave money for the expenses, and commenced 
the work, after they had built an altar and presented their 
offerings to the Lord (worship) and established the regu- 
lar sacrificial service of the Lord. Then Zerubbabel and 
Jeshua had the foundation laid ; they set all things to their 
place and worshiped before the Lord ; and there was a 
loud shout and much rejoicing. So it is with Christians 
when the Lord's work moves favorably. Now when their 
adversaries heard that they were building the temple, 
'^Then they came to Zerubbabel, and to the chief of the 
fathers, and said unto them. Let us build with j^ou : for 
we seek your God, as ye do ; and we do sacrifice unto 
him." "But Zerubbabel, and Jeshua, and the rest of the 
flithers of Israel, said unto them, ye have nothing to do 
with us to build a house unto our God ; but we ourselves 
together will build unto the Lord God of Israel, as King 
Cyrus the king of Persia hath commanded us." But 
soon as they were refused by the builders, they showed 
more plainly who they were. They were enemies with 
all their ability to be so; for they hindered them, and 
hired counsellors against them ; and they wrote to the 
first and second successors of King Cyrus until they ob- 
tained a decree to cause the work to cease. Now here is 
the opposition that the true work of the Lord meets, when 
true Christians are favored with a revival. The work 



132 REBUILDING THE TEMPLE. 

stopped for a time. But the Lord raised up two proph- 
ets, Haggai and Zechariah, and encouraged the work. 
And the work was resumed ; and so was the opposition. 
Their enemies used all means to hinder their work, but 
they could not, until the matter came before the king. 
Why should the true servants of the cross be discouraged 
when they meet opposition from the world, or from a 
worldly church, in their revivals.^ This very narrative ot 
Ezra is for the express purpose of showing that the truly 
called and sent servant of the cross will find enemies, 
likely anywhere, only among the cross-bearing Christians. 
But when the next decree was received, it was to let them 
build the house of the Lord, and furnish them money, 
food, and beasts for sacrifices, and that these should be 
given them daily ; and that whosoever should alter this 
word let timber be pulled down from his house and being set 
up let him be hanged thereon. Then these enemies were 
forced to be helpers, in the work of the Lord, which they 
had tried so hard to destroy. And so it often comes to 
pass that the strongest enemies to a revival become con- 
verted and wheel into line and help the work. 

One very important feature of this type seen in 
Ezra is that when the Lord sends his servants to build 
up his spiritual house in the form of a revival, and any 
man whether from the high or low places, either in the 
church or in the world, undertakes to teach doctrines or 
practices lower than the Bible standard of purity, piety, 
or godliness, let such be promptly rejected. And any 
church organization, whose principles are lower than the 
Bible, let such also be promptly rejected. Purity is 
worth more than numbers, and to trust in the Lord for 
strength and for success is better than the strength of the 
world. Only keep the offering pure. Ezra would not be 




THE IDOLATRY OF FREEMASONRY. 13(i 

complete if that part had been omitted, nor would the 
temple have been built if they had joined with the heath- 
en to build it. In chapter seven Ezra and others of Ja- 
dah are commissioned to go to Jerusalem from Bab^^lon, 
and carr}' a great amount of wealth to Jerusalem, to be 
used on and about the temple. The journey was long, 
requiring nearly four months ; the road was full of danger, 
for the enemy mentioned in the narrative was likelj^ to 
attack them, as were also robbers, pirates, and various 
other companies of men seeking plunder of whomsoever 
they met. But Ezra proclaimed a fast, to seek the favor 
of the Lord ; for he said he was ashamed to require a 
band of soldiers and horsemen to help them against the 
enemy in the way, because he had professed to the king 
to trust in the Lord. "So we fasted and besought our 
God for this : and he was intreated of us.'* 

Now, what was all this written here for ? Professing 
man, tell us if it w^s not to show that the Lord 
alone should or could be trusted by his true follow- 
ers.^ Then where is the foundation on which you build 
your hope, if you enter the lodge or any secret order for 
the hope of reliance on them? I have heard, in the lec- 
ture of a Freemason, that a man at sea with the ship's 
crew was taken by pirates and the crew murdered: but he 
gave the Masonic sign of distress, and found a brother 
among the pirates that saved him. And so among land 
pirates. Several other cases were also named in which 
their members were saved from death, because they found 
among these murderers a man to whom they were oath- 
bound in a brotherhood that was stronger than the bond 
that binds murderers and pirates together. Still Masons 
profess to be bound in a brotherhood to the Lord Jesus 
Christ. Oh, shame! 



134 CONCERNING EZRA AND NEHEMIAH. 

One more narrative, in Ezra, only. That is that con- 
cerning the people of Israel when they had married 
strange wives or heathen women. In all places where 
such wickedness is written in the Bible, it is the type of 
any professing to live the Christian life that ally them- 
selves to anything for reliance, or for habitual associa- 
tion, other than the Lord. The Spirit of Christ demands 
that we make of all such a perfect work, as Ezra made 
of the strange wives and their children. For they were all 
put away, — the strange wives and their children that were 
born of them. Not only so, but when the proclamation was 
made for all to attend to this business, those that did not 
come up within the three days prescribed forfeited their 
substance and were separated from their people. Is this type 
worth the notice of the wise and the learned ? Oh, where 
are the vast majority of them that bear the hallowed 
name of Christ ? And how little is set by the Old Testa- 
ment Scripture in the Christian church! 

Here a little comment on Ezra and ZSTehemiah and 
their very conspicuous objects. These objects are likely 
as difficult to be shown in all their meaning, and at the 
same time to make them clear and plain and readily 
understood, as any other part of the Bible. For if noth- 
ing can be seen in them but the record or histoiy they 
furnish, they would-only seem like other histories of gov- 
ernments that have only men for their authors, and would 
be unworthy of a place in a revelation made by infinite 
wisdom and which is to serve for all time, yea lor eter- 
nity after time is done, and would argue weakness in the 
Bible. But if they enter into legislative records or jour- 
nals of a political power then they are entitled to full cred- 
it by all political powers on earth. But if they are a 
type of reviving the interests concerning the salvation 



EZKA AND NEHEMIAH. 135 

of the human race, and as plain as though there had been 
no other object in view but that, then that is a second 
item embraced in these narratives that is fully worthy of 
aJl the cost of the narratives and fully worthy of their 
authorship. But if, at the same time, the same writing 
is a type of the revival of the pure, true doctrines of the 
Bible in the church and in the world, (for in the type the 
wall was the defense of Zion, and in the antitype the pure, 
true doctrines of the Bible are the defense of the Christian 
church), here is a third item worthy of the narrative and 
its true author. And a fourth item is that they make a 
revelation of the Lord, each a little different from the 
other, and neither just the same that is found elsewhere. 
But a fifth item of importance is that they reveal sin, and 
the slaves of sin, as they are not otherwise revealed. AH 
these items are made as clear and plain as they could 
have been made, if all had been written only for the sake 
of one. This applies to either one of these items. These 
few chapters serve these five or more purposes, at the 
same time, all different from each other, and all of vast 
importance. And still some doubt who their author 
might have been. And some in high places in the church 
are hunting over ancient and modern literature to find 
the names of those that wrote the several parts of the Bi- 
ble, in order to establish their authorship. Is it any won- 
der that there are infidels in the world ? 

Ezra has been considered as the type of revival in the 
Christian church, not of doctrines, but simply to increase 
her numbers and her powers. But Nehemiah is a type 
of a revival of the doctrines of the Bible. For the walls 
were to Zion or Jerusalem the same as the true doctrines 
of the Scripture are to the Christian church. In either 
these were the defense. And as Nehemiah observed or 



136 MODERN RELIGIOUS REFORMERS. 

heard the distressed condition of Jerusalem, he wept and 
mourned certain days, and fasted, and then besought the 
Lord by prayer and confession of the sins of Judah, be- 
seeching the Lord for Jerusalem and the Je^s, so it was 
when the Lord stirred the hearts of Luther, Calvin, John 
Knox and the Wesleys, and many men of less note. 
Like Luther they went to work ; and the enemies of the 
cross were roused to action, and tried to stop the work in 
every possible manner within their power, just as they 
did with INehemiah. For they taunted them, and tried to 
deceive and alarm them. And it would be as much so 
to-day as ever before, but when the servants of the cross 
meet with such enemies, they read of Nehemiah, and 
learn to know who and what those opposers are, and also 
how to treat them. The enemy ridiculed and poured con- 
tempt on the work and the workmen ; and so they do on 
the Christian that tries to revive the true Bible doctrines. 
But Nehemiah breathed forth the most devout and ear- 
nest pray er ; and so does the Christian. They conspired 
to come and fight them and stop the work. But our law 
forbids that literally ; but they will come and want to de- 
bate, and stop the work in that way. But they made 
their prayer to their God, and set a watch against them 
day and night. This is the course for the Christian. And 
Nehemiah inspired the people with boldness, saying, "Be 
not afraid of them/' And so does and so must the Chris- 
tian leader encourage the people to fight, not with carnal 
weapons, but those that are mighty through God to the 
pulling down of strongholds. And after that half of the 
men held weapons of defense while the other half wrought 
in the work. "They which builded on the wall, and 
they that bare burdens, with those that laded, everj^ one 
with one of his hands wrought in the work, and with the 



MORE ABOUT EZRA AND NEHEMIAH. 137 

other hand held a weapon. For the builders every one 
had his sword girded by his side, and so builded. And 
he that sounded the trumpet was by me." And so they 
labored and held weapons from the rising of the morning 
till the stars appeared. And they lodged in Jerusalem 
for purposes of defense. And none of them put off their 
clothes except for washing. 

Now in these last remarks, we see the estimate that the 
Lord puts on the establishing and maintaining the pure 
and true doctrines of his Word. This is that narrow way 
that our Lord spoke of when he was here among us. 

In the fifth chapter the poor in the land said they had 
come into distress because other men had their land, and 
their children were in bondage, and they could not re- 
deem them. Now here is one of the best lessons that 
can be found anywhere. Nehemiah told them that after 
the ability of him and those that were with them they 
had redeemed their brethren the Jews which were sold to 
the heathen, "and will ye even sell your brethren V But 
when he set up his own course of action, and the nobles 
knew it, they could not answer him. They restored to 
every one his inheritance. The power that Nehemiah 
had with the people was his example. When their ene- 
mies heard that the wall was built, all but setting up the 
doors of the gates, they sent unto Nehemiah four times 
to meet them in some village, that they might do him 
mischief But he answered them that he was doing a 
great work, — why should the work cease ? Oh, what a 
question to ask when one is doing the Lord's work with 
success ! After this the enemy sent back with another 
strategem, that it was reported that Nehemiah and the 
Jews were preparing to rebel, and that it should be re- 
ported to the king. Nehemiah sent to him and said there 



1 38 TOBIAH — SANBALLAT NEHEMI AH. 

was no such thing done as he said, but "thou feignest 
them out of thine own heart." And then comes his re- 
markable prayer to his God for help. After all this they 
said to him, "Let us shut ourselves up in the temple;" for 
fear their enemies would come at night and kill him. But 
Nehemiah asked in reply whether he should go into the 
temple to save his life, and said he would not go. He 
that said it was hired by the enemy. Again he prays. 
The last item on record before the wall was finished, was 
that Tobiah and Sanballat hired that false prophet to put 
Nehemiah in fear, that the work, at the last, might be a 
failure. These two men, Tobiah and Sanballat, were the 
leading men in all the opposition to Nehemiah and the 
work that his Lord had sent him to accomplish. Never- 
theless there were leading men of the Jews, that should 
have been faithful to the Lord and his servant Nehemiah, 
that were allied to Tobiah, and conspired with him 
against Nehemiah and against his work. But after all 
this incessant opposition to the Lord's work, these con- 
spirators furnish another type of the difficulty that the 
church and the truly called and sent minister of the cross 
has to contend with in the nineteenth centur}^ 

In chapter thirteen we read that "Eliashib the priest, 
having charge or oversight of the chamber of the house 
of our God, was allied unto Tobiah. And he had prepared 
for him a great chamber, where aforetime they laid the 
meat offerings, the frankincense, and the vessels, and the 
tithes of the corn, the new wine and the oil, (which was 
commanded to be given to the Levites, and the singers, 
and the porters), and the offerings of the priests." Here 
we see that when this Tobiah could not prevent the true 
doctrines of the Word from being established (or the 
wall built) that he effected an alliance with the priest, the 



THE BOOK OF JOB. 139 

man having authority, and through him the openly 
avowed enemy of the Lord's work with his corrupt life 
crept into the holy house of the Lord, and put out those 
things that the Lord had commanded to be kept there. 
Now when the Lord's true minister of the cross meets op- 
position to the true doctrines, and must fight through on 
every inch of the road, but finally by clear, immovable 
reasoning establishes the whole Bible in the light of the 
strongest reason, then the Sanballats and Tobiahs will step 
forth and say, "Well, I always believed that. I alwavs 
knew that." And they will assume that they were main- 
ly the persons that had established these doctrines, but 
really they had only come like Tobiah to corrupt them. 
"When Nehemiah came to Jerusalem and learned what 
was done, he cast forth all the household stuff out of the 
chamber, and commanded the chamber to be cleansed, and 
brought again the things that belonged there. Now, can 
there be found in this whole earth, outside of the Bible, 
any two interests so far apart in point of time, and in 
point of circumstances so different, that the one will so 
minutely represent the other as Nehemiah represents the 
Christian church and the establishment of the pure, clear 
doctrines of the Bible ? Still there are men in high places 
in church relation that cannot show clearly the author- 
ship of the Bible. 

•Pbe Book of Esther was considered in connection 
with the captivity to Babylon, and the next to consider 
will be Job. The object in this brief notice of some pas- 
sages is to bring light into all passages that seem dark to 
any one. Believing that a solution of all Bible mysteries 
could be written in a moderate sized pamphlet, and should 
be short as convenient, the object has been to take up only 
such passages as seemed dark, and so treat them that they 



140 THE BOOK OF JOB. 

would show light in all other passages. If anything re- 
mains dark that we could see, it would be our desire to go 
back and make it plain. Having shown logical reasoning 
in all the passages treated, and believing that they will 
show reason in all the Bible that precedes Job. we will 
state some of the objects for which the Book of Job was 
written and incorporated in the Bible. The Book of Job 
is richer in example than it is as a type, but it is a type 
also ; for it clearly shows what may occur to holy men 
and women in the Christian dispensation. By reading 
Job, and having a clear conscience as Job had, they would 
know that the Lord permitted the affliction for a wise 
purpose, and that all would be right in the end. In Job 
the Lord is revealed in an important relation, that is 
not done elsewhere, and proves that man may be perfect 
in this life. (Job i., 1 ; i., 8; ii., 3.) And it is not for re- 
ward, but for principle. It is our choice when the heart 
is changed ; and it is shown that the Lord may take men 
through the most bitter experiences, and afterwards cause 
them to rejoice at the results brought out of their terri- 
ble experiences. And it may come on those that are 
righteous in the sight of the Lord, but will work out for 
them a far more exceeding and eternal weight of glory. 
This narrative shows that the true spiritual heart and 
mind may so study the Lord and his nature and his will, 
and his manner of dealing with man, that they may* see 
and know and say things that will surprise and even 
alarm the unthinking people around them. (Job ix., 24, 
and various other places.) But they will be right in the 
sight of the Lord. The Book of Job teaches that the 
Lord can sustain us under the most bitter circumstances 
that are possible to man, and is ajwritten letter ^to every 
perfect-hearted man or woman ; and it is from the Lord . 



THE BOOK OF JOB. 141 

Let the fire be hot as it may be, (for surely Job's furnace 
was hot as was the furnace into which the three Hebrews 
were cast at Babylon), God will see them through. The 
two events have, no doubt, been very signal means of 
strength and support to millions of men and women, both 
in figurative and literal fire. It also teaches that men 
could study and know the Lord, if they had not revela- 
tion. For surely Job had no light of revelation, as is 
now written, though his knowledge of his Maker seemed 
very superior. If Job and Melchisedec were the same 
person, then he lived in the days of Abraham, long be- 
fore the law was written, or any part of our revelation. 
But the law of nature is sufficient to cause the honest, 
thoughtful mind to trust in the Lord, and to govern their 
lives, to a very great extent, so as to obtain divine ac- 
ceptance. And we learn from Job that the laws of nat- 
ure are the laws by which the Lord governs tbe world and 
all the human race. But revelation has a higher govern- 
ment over the righteous. The laws of nature are under 
the direct control of its Author, and are controlled to car- 
ry out his wise and righteous purposes. Revelation is 
an additional favor, for which those that have it are very 
responsible for the improvement of so great an advantage. 
But the main design reaches far beyond the mere interests 
of the human race. Its duration and usefulness are of 
endless design. The human race is the instrumentality 
through and by which this revelation is made. It is one 
of the principal designs for the creation of man. The 
faithful may trust in any affliction. The faithful trust 
will be supported. Do right and conquer in the name of 
the Lord, Our Captain, our Commander, our Leader in 
the great spiritual warfare, suflTered trouble, affliction, 
death at the hands of his enemies. Those that would be 



142 THE BOOK OF JOB. 

his fellow soldiers let them think it their] highest dignity 
to suffer with him if he appoints it to them. Let them 
trust, — their reward will be sure. 

From the third to the thirteenth chapter there are two 
features worthy of special notice. First, the language of Job 
exhibits a highly cultivated mind, a wise and thought- 
ful improvement in and of his life, and a vast power of intel- 
lect. His language was the language of desperation. His 
words struck with terror and awful weight, and utterly con- 
founded those that came to try to comfort him. But he 
still held fast, with an unshaken confidence, to God. The 
other thought is that men may be over zealous in a mista- 
ken cause, and under wrong impressions, and may say 
many things out of place, and may suppose they are right 
when they are not. We may also learn from Job what is 
the condition of true reliable faith. For he held fast to 
his integrity, or his confidence in his Lord, when he was un- 
der the sharpest trials that ever fell on mere flesh and blood 
so far as we have any record. In the thirty-first chapter 
his words show the conditions on which his faith was per- 
fectly immovable. The ground of human faith and hope 
is in the Lord; but the condition of faith, living and grow- 
ing so as to become perfect and imperishable, is in the 
agent or the man. For when a man or woman studies, 
learns and sees that the Lord loves, approves and saves 
those that keep a pure heart and life, and a clear conscience, 
and can stand before the searcher of hearts and lay claim 
to a blameless life and heart, then such faith cannot be 
moved. And that we see in the thirty-first chapter of Job. 
In the first twelve verses he treats of purity of heart and 
life, and says if he is not clear let the judgment fall on 
him. From the thirteenth to the twenty-second verse he 
makes his servants and the poor equal with himself, and 



THE BOOK OF PSALMS. 143 

called for the curse to fall upon him, if he failed in this. 
From the twenty-fourth to the twenty-eighth verse he 
protests against idolatry, submits the guilty to punishment, 
and then says he has not returned evil to his enemies, that 
he had cared for the stranger, and that he had not covered 
his transgressions. He also said that he had not feared 
the contempt of the multitude, or of families, to keep si- 
lence in the presence of wrong. Then he appeals to the 
Almighty, and to his enemy, and declares that he had ob- 
tained his land honestly. If not, he says, ^'Let it bring 
forth thistles and cockles instead of grain." A faith that is 
held on such conditions cannot fail, and will never deceive 
its possessor. Nor did it deceive eTob. As the Lord ap- 
proved Job at the first so he approved him at the last, and 
blessed him more than before his sore affliction. Surely 
the Bible would not be complete without the Book of Job. 
The Book of Psalms contains an immeasurable amount 
of instruction of exceeding great value. Many of the Psalms 
describe, each in its own way, the life of Christ in the 
world; and also his death, his humility, how he was perse- 
cuted, as a man of fervent prayer, returning good for 
,evil. They also tell of his submission to all the abuses of 
the people that he came to die for. The Psalms contain 
the most exalted examples of thanksgiving and of praise, 
and show so many reasons why men should praise the 
Lord — for his wonderful works to the children of men, 
for his mighty acts, for his boundless mercy, for subduing 
the enemies of the righteous, for the reliability of his 
word and for the abundance of his promises, giving com- 
fort, peace and joy. The Psalms are an exhaustless foun- 
tain of excellency, greatness, wisdom and comfort. Here 
the heart can find a sovereign balm for every wound, a cordi- 
al for all fear. No one can estimate the worth of the Psamls. 



144 THE WRITINGS OF SOLOMON. 

Proverbs and Ecclesiastes : These writings of Solomon 
have several advantages that some other writings have not. 
Solomon was naturally wise ; and he was endowed with su- 
perior wisdom because he asked the Lord for it of choice, 
rather than riches or length of life, and was favored with 
the spirit of inspiration. Added to these was the fact 
that he likely had the largest experience of any one up to 
his day, and equal to any since his day. Thus he was pre- 
pared in the providence of the Lord to do the work the 
Lord designed for him to do, to contribute his part in 
making perfect the Lord's revelation, and to give the 
world and the church these very important parts of the 
Scripture. 

These writings of Solomon form a mine ot wisdom 
and knowledge. They are also a mint of value, infinitely 
more precious than gold. They show the road to a life 
of purity, and they are a lamp and a light to enable us to 
shun the road to corruption and death. There is found 
the contrast between virtue and vice, right and wrong, 
wisdom and folly ; and there are instructions for old and 
young, for ruler and subject, for parents and children, for 
husband and wife, and for all conditions in life. 

The Song of Solomon, figuratively expressing the 
love that the Lord and Saviour entertains for the spirit- 
ual church, and also the love of the true heart toward the 
Saviour, is given under the type and figure of the highest 
ecstasy, the marriage relation, and makes a revelation 
of the love of Christ to the church, and the church to 
Christ that is not made elsewhere. Although it is not 
adapted to or designed for a free, indiscriminate use in 
public, it is for the instruction of rational, honest, think- 

[The following four pages having been accidentally omitted by the printer, 
appear in their proper place as 141c6, Uib, 144c and 144d.] 



A BRIEF RECAPITULATION. 144a 

ing Christians, and especially those that live in the mar- 
riage relation, and that appreciate and love as that rela- 
tion was designed and ordained to imply. All such may 
see the depth of idea these expressions convey, in regard 
to the love that our Lord bears to his church and peo- 
ple. So the Lord makes a perfect revelation of himself 
at this point also. Bringing everything to a reasonable 
decision, could the reasonable mind see how these parts 
of the Scripture could be omitted and not leave the book 
of revelation imperfect ? This is more especially true be- 
cause the marriage relation was ordained and held so sacred 
expressly to teach the human race, and especially the 
church, all the relations the church and the world sus- 
tained to their Creator, but in particular the relation the 
spiritual and true worshipers sustained to the Bridegroom 
that bought them, and made them his bride. 

Having briefly touched on some thoughts in the sev- 
eral books of the Bible that precede the prophets, and 
having compared our introduction with these parts of the 
Bible, and believing that the whole of these parts of the 
Bible agree with our introduction, and that the introduc- 
tion does show logical, reasonable light in all those parts 
of the Bible that have been declared to be dark and un- 
reasonable by the infidel and often acknowledged to be so 
by so many in public speaking and writing, even in high 
places in the church, there might be added a very brief no- 
tice of the points of the introduction that restore the light 
of reason to the dark passages or narratives of the Bible. 
First, the great enemy that it has cost so much to subdue 
and bring its power into innocent limits, that is so often 
mentioned in former pages. Its existence may be proven 
by the use of much fewer words if one has read the pages 
up to this point. One essential element or ingredient of 



144 5 A BRIEF RECAPITULATION. 

an intelligent, rational mind is to love the beautiful, the 
excellent, the glorious, and the desire to obtain what is 
admired is as universal as mind. The enemy is the de- 
sire to acquire the object of one's admiration, without 
leave of its owner, like the woman in the garden that did 
not ask the owner, but acted on the suggestion of the 
serpent, to acquire wisdom. Here is the only principle 
on which a perfect agent can or ever did fall. And these 
principles found means b}^ which to bring about the fall 
of the first moral agent that ever did fall, and that with- 
out a tempter, except the tempting power that always 
did and always will fill ail nature wherever there is the in- 
telligent mind of any agent to act on. And if spirits 
have fallen without a tempter, and also physical beings 
have fallen that were created very good, and armed with 
the powerful weapon that the woman used in her answer to 
the tempter, which was, God hath said we shall not, (but 
for the hope of the coveted reward she put forth her 
hand and did the fatal act\ do not these two falls plainly 
teach us that created intelligences could not be secure 
against this uncreated principle in nature that is every- 
where present with rational agents, though the number of 
worlds may be countless millions.? And the number of 
intelligent beings that inhabit each of these worlds is like- 
ly to be almost numberless. Some may think this very 
extravagant. But think a moment. If we regard this 
world as the main part of creation, does not all nature for- 
bid the idea ? If we suppose some diminutive creature 
stand on the seashore, and see the water and the land 
meet, and the sky extend down to the surface on every 
side, the extent of its sight being not exceeding six or ten 
yards, and it would retire to its cell with the satisfaction 
that it had seen all nature, the end of everything on every 



A BRIEF RECAPITULATION. 144c 

side or at every point of the compass, that would be a 
fit figure of the man that would suppose that, when he 
has studied the geography of this world, he had acquired 
an accurate knowledge of creation. But we suppose that 
the planets are inhabited worlds, and surely that is the 
only reasonable idea. As to their numbers we see onl}'- a 
few; but some recent publications speak of a lately dis- 
covered planet that would require twenty -two years for 
its light to reach our world, at the speed of two hundred 
and seventy-five thousand miles per second. There would 
be many planets inside such a circle as that, which could 
not be reached with the naked eye. But if that is correct, 
then there is as much space on the other side of that 
planet as there is on this side of it, which would give a 
horizontal line of fortj^-four years' travel for the light; 
and if a straight line piercing through space to a point so 
remote, then the same space exists on the opposite side of 
our planet, which gives a straight line of eighty-eight 
years' travel, at the speed with which light moves. Then 
think of a perfect circle or circumference or round ball 
with this line for its diameter, and are the limits of space 
reached.'^ No, no! Who can have any idea of the num- 
ber of worlds that our Lord has moving in the spacious 
firmament, or how many intelligent worshipers he has 
placed on each of them ? In the nature of things this 
principle that has produced tlie fall of angels and men is 
present with every isolated one of them ; it is a natural 
thing, in the nature of things. 

As we now see some of the fruits of that sin-inducing 
principle, as it is exhibited in this world, it is but reason- 
able to infer that Infinity must know from the beginning 
all the results of that sin-originating principle, under any 
and all possible contingencies in all his vast universe, and 



144d A BRIEF RECAPITULATION. 

that everlastingly, if there would be agents to act on and 
that principle or power were not utterly subdued. Un- 
der such circumstances truth and justice, love and mercy, 
could not create until measures were taken for the entire 
overthrow of that antagonist of all purity and happiness ; 
and power and wisdom would do that in the cheapest pos- 
sible manner. But to accomplish a work so great would 
require an appropriation for the expense of the war. A 
fallen planet was a necessary instrumentality for a theater 
of the war ; and also a fallen race for the soldiers. As the 
race fell in the first pair, and their descendants were all 
born under sin, herein justice required an atonement for all, 
and to be offered to all on the same conditions. Now, from 
this ground we can see why the atonement was ordained 
when it was, and why our race was ordained and made ca- 
pable of falling, and was suffered to fall, and why sin is 
suffered to rule the world so vastly. The reason for all 
necessary implements of war was to make a final and ev- 
erlasting conquest over this vast enemy of the Lord's 
empire, with all its servants, and consign them all togeth- 
er to the prison that was prepj^red for them, and annihi- 
late their power to do mischief. 

The infidel says but little against the Psalms, Prov- 
erbs or Ecclesiastes ; for in them he sees an excellenc}'^ and 
an exalted highness tbat is not found in profiine history, 
and he cannot deny it. 

The authenticity and the genuineness and the inspira- 
tion are established b}^ the same testimony, i^ut it docs 
not consist in knowing the names of the persons who 
wrote it, for that cannot be known; and it would not be 
worth knowing if it were known. It argues weakness for 
believers to inquire alter the names of the scribes or secre- 
taries who wrote it. The testimony is abundant within it- 



AUTHENTICITY OF THE BIBLE RECONSIDERED. 145 

self. For the entire Scripture is one book, and but one, 
and it all means the same thing, and it has but one author. 

First : It is the legislative journal of the commonwealth 
of Israel. Who denies that there was such a commonwealth ? 
No one would deny it^ This alone entitles these writings 
to the belief and acceptance and acknowledgement of all 
commonwealths in the world, without reference to who 
the secretaries were that were employed to write it. 
This legislative record runs through the entire Scripture, 
and it is complete. 

Second: It is complete in making revelation suited 
to all time, and to endure after time is done. Each of 
these objects is as fully and perfectly complete as if 
there had been but one object to accomplish. 

Third : It gives the clear, logical, forcible solution ot 
all the dark questions in nature, complete in every partic- 
ular, and to these questions there is nothing else that 
brings answer or light. 

Fourth : It gives an account of the creation of all things. 

Fifth : It gives an account of the upholding or sup- 
port of all things. 

Sixth : The Scripture is an account of the introduc- 
tion of sin into our world. 

Seventh : It gives an account of an atonement being 
provided, and offered to all on the same conditions. 

Eighth : It brings within the grasp of our thoughts, 
why the atonement was provided before the commence- 
ment of creation, before a sin or a sinner existed. 

Ninth : It reveals the necessity of a fallen race, and 
a fallen planet, as well as necessity for the atonement. 

Tenth: It treats of the origin of man — an imporant 
interest to man. 

Eleventh: It treats of the destiny of man. 



146 AUTHENTICITY OF THE BIBLE RECONSIDERED. 

Twelfth : It treats of man's highest privilege, as well 
as his entire duty, to be a fellow soldier and fellow suf- 
ferer with the crucified Lord. 

These twelve separate objects, each one independent 
of all the others, (and each requires the whole volume 
to make it complete), and each one made as complete 
as it could be if it were the entire object of the writ- 
ing, (and the least important of all of these twelve is 
the first written, the government journals), entitle the 
Bible to the belief and acknowledgment of all men. A 
book the size of the Bible, that is the perfect account of so 
many separate and independent interests, can be none 
other than genuine, can be no less than inspired. Can 
any wisdom less than that of the infinite God be the au- 
thor of such wisdom in so small a space as the Bible.? 
But there is vastly more internal testimony for the truth 
of the Bible than these twelve items, for it reveals why 
sin and all manner of wrong is permitted in the world, — 
and the justice that is promised to wilfully wicked lives 
will in due time be fulfilled. It also declares that the de- 
spised, persecuted soldier of the cross will in due time 
be lifted up and rewarded. It also reveals why the wick- 
ed and also the righteous are here; and that both are 
doing the work that was designed that they should do, 
and that both will fulfill the design of their existence, and 
will reap every one the harvest he sows. Beside all 
other objects of the Old Testament its very many types 
define, with unerring precision, the doctrines and precepts 
of the New Testament. 

As the object of this writing is to search for reason 
and harmony in the Scripture, worthy of its Author; 
and the former pages make the atonement and the Atoner 
to be the starting point of all things, the foundation of all 



THE BOOK OF ISAIAH. 147 

things, and show that for and by him (the Atoner) do 
all things exist, we find him referred to in almost all the 
Scriptures as their chief and most important theme. The 
types point to him plainer than words can; — for the 
types show us how to understand the words. Many ex- 
pressions in the Psalms, and references throughout the 
Scripture, speak of him as possessing the highest impor- 
tance of anything spoken of. 

Isaiah is a peculiar part of the inspired volume. 
Notice his bold manner of speaking of things in the future, 
his very plain predictions and descriptions. When the 
fulfillment occurs it is and has been so plain that the 
prophecy cannot fail to be remembered. Among these 
bright prophecies the leading thought is the Messiah, — 
his kingdom and everlasting reign, his life, death, and 
final victory. Notice this in Isaiah ii., 1-5 ; iv. ; viii., 10-16 ; 
ix.,6 ; xi., 1-12 ; xii. (but not quite so clear to every mind) ; 
XXV iii., 16-18 ; xxxii., 1-8 ; xxxv. ; and xl., 1-12. In chapter 
forty-five Cyrus king of Babylon is spoken of as the Lord's 
servant, called of the Lord, and we see when he was in power 
he issued a proclamation to build the temple and restore 
the treasures that had been taken from it, — though the 
prophecy was uttered before he was born. Christ is also 
referred to in Isaiah xlix. ; 1. ; li. (most of the chapter) ; Iii. ; 
liii.;lv., 1-7; lix., 16-20; Ix. (most of the chapter) ; Ixi.; 
Ixii. ; and Ixiii. There is much more, but not so plain to 
the unthinking mind. With all these very plain things, 
very plainly spoken seven or eight hundred years before 
they came to pass, still there are persons to dispute the truth 
of this prophecy. There is no discord or lack of harmony 
in any of it with all the rest of the Scripture; and surely 
the atonement and the Atoner are the great source and 
center of all thinsrs. 



148 THE BOOK OF JEREMIAH. 

Very noteworthy instructions may be drawn from 
Jeremiah, such as the spiritually adulterous character of 
the Jews ; and how far they had forsaken the Lord's pure 
ways and still counted themselves righteous., showing how 
narrow is the Christian's faith. They were typical of the 
church under Christ, and also a most signal warning not 
to be led or influenced by a ministry that does not follow 
Christ. So completely were the false prophets disguised 
that Jeremiah, the true prophet of the Lord, thought they 
were true prophets, and charged the Lord with greatly 
deceiving Jerusalem and the people, because the thing 
that these prophets had said did not come to pass. (See 
chapter iv., verse 10.) But the Lord informs Jeremiah in 
another chapter that he had not sent these prophets, but 
that they had prophesied lies in his name. So it is to-day 
with the professed minister of the cross that the Lord has 
not called and sent. But the minister that the Lord caUs 
and sends in the nineteenth century, as he called and 
sent Jeremiah twenty-four or twenty-five hundred years 
ago, will find a very great element in the visible church 
that hate and persecute them and often would, if they could, 
and often have put them to death. The self-commissioned 
ministers speak to them smooth things, and it pleases the un- 
renewed heart much better than the truth. The Lord's 
minister is persecuted, and they would put him to death 
if they could. But if law forbids that, then they crucify 
him in his reputation and his usefulness, or put him down 
some way, — any way, bat put him down. Those servants 
of the cross can read Jeremiah, and see that the Lord has 
promised them that kind of a life by the record of what the 
Lord's prophet suffered at the hands of the people for the 
truth's sake ; and they take courage and go on. One very 
striking feature of Jeremiah is that the Lord, even the 



IMPORTANCE OF BIBLE TYPES TO US. 149 

Almighty, offered them mercy and protection if they 
would embrace righteousness and cease from wickedness, 
aggravated as their sins were described to be; but they 
treated him and his prophet with contempt and derision, 
and continued to do so until the enemy came and carried 
them away, according to the word of the Lord by the 
prophet Jeremiah. These were types that pointed to the 
Christian era and the nineteenth century, and make rev- 
elation perfect at a point where nothing else does make it 
perfect. 

As to the captivity, when the powers of Babylon came 
• to Jerusalem, and carried away captive all the people of 
. importance, and all the wealth of importance and laid the 
city and. its temple and its wall all in ruins, this is a type 
of those that lose the comforts of a sanctified life])y living 
at first neglectfal, then careless, then self-indulgent. 
Eventually such can live among the wicked and not feel 
much the importance of it in themselves or others, but 
still hope in the Lord. 

Have not these types a bearing on the Christian 
church in the spiritual wilderness or among persecutions ? 
When the Roman authorities formed the alliance of church 
and state, and from that event to the reformation by Mar- 
tin Luther, when the Jews were a secular as well as an 
ecclesiastical power, when Babylon brought them into 
heathen bondage and held them seventy years, when the 
Lord brought Cyrus to the throne to issue a proclama- 
tion to build the temple and the wall and bring back all 
the vessels and wealth of the temple (and it was done 
and the people restored to their inheritance), have not 
these types a bearing on the Christian church ? After the 
Jews returned and set up the true worship, and rejoiced 
under the influence of divine protection for a time, their 



150 REASON^ FOR THE RISE AND FALL OF NATIONS. 

prosperity soon showed its effects, — they became careless, 
neglectful, self-indulgent and wicked. But the time drew 
near when their Celiverer should come. And he did 
come, but he did not suit them ; but as a nation they re- 
jected and denied him, and the authorities bought him 
from one that was willing to sell him for thirty pieces of 
silver, and crucified him. But after all that they still 
claimed to be the Lord's people. Soon after that they 
ceased to be a people, but were scattered and driven into 
all nations as an example. And the Jews are yet and 
must ever be rejected. All this is eminently typical and 
significant. But when, in the providence of the Lord, 
the true spiritual church was passively brought into the 
moral wilderness of oppression, trouble, poverty and per- 
secution for Christ's and for conscience' sake, they re- 
mained so for a time and times and half a time, or not 
far from twelve centuries. The Lord did not send Cyrus 
the monarch to rescue them, but he did send a young, 
single-handed priest, Martin Luther, that the church 
might return to her liberty, in the sixteenth century. In 
the eighteenth century he set up a government, like the 
republic of Israel, that acknowledged no king but the 
Lord ; namely, the United States. Its example has weak- 
ened the power of tyranny in all nations, and it is called 
an asylum for the oppressed the world over. Now, we 
change our ruler by electing a new one ; but we do not 
elect a new Lord, neither does he change. In view of the 
fact that the church, after being rescued from tyranny and 
put in possession of liberty and independence, has so 
mingled with the world as to lose her identity, and has 
corrupted her doctrines and has become so weak asjto be 
a prey to the infidel, we have these signs in these times. 
What might we look for from where we are now i 



REASONS FOR THE RISE AND FALL OF NATIONS. 151 

In view of the human race being created in wisdom, 
and not at random or without special design, and that the 
whole race, good and bad, must answer a wise purpose ; 
and that the very nature of wrong is opposition to the 
overruling power, let us consider the history of the world 
and of the church and the signs that the Lord has given 
us. It certainly looks possible that the world had nearly 
fulfilled its mission, and that enough sin had been com- 
mitted to answer the ends of wisdom ; and if so, the end 
draweth near. 

Every believer of Scripture must conclude that a na- 
tion can exist only by and under the rule of divine prov- 
idence ; and the downfall of a nation can only occur from 
the same cause. We fiad there were many nations in the 
East iu Bible days, and we see their downfall promised 
in the Word. The names of some of them are Syria, 
Assyria, Babylon, Moab, Ethiopia, Egypt, Tyre, Is- 
rael, and Judah, whosa downfall has long since come to 
pass. In the twenty-fifth of Jeremiah is promised the de- 
struction of all nations, which was to begin at the city 
which was called by his name. This beginning certainly 
has been most signally made. Now is all this done with- 
out an object? Can any believer so regard it.^ Surely 
not! But if we find all of this to be in perfect harmony 
with the object for which the human race was brought in- 
to existence, then we might receive it, if we can see rea- 
son in no other direction. But if all sin must be cleansed 
by the atonement, or be exhibited in and by the sinner 
in all the future, then we can see reason for the rise and 
the downfall of nations, before the days of Christ as well 
as sin(5e. They shpw the corrupting influence of sin, and 
that justice must check and finally stop it; and it reveals 
the Lord to human intelligence, but more especially will 



152 LAMENTATIONS — EZEKIL DANIEL. 

perfect a revelation of him whose words shall not pass 
away but shall be exhibited to all worlds everlastingly. 
Here we see the sense of the expression, <'Not for your 
sakes, O house of Israel, do I do this; but for my holy 
name's sake." Wi^^.ked as the people were they must be 
kept till they had filled their mission, — though their mer- 
cies were as valuable to them as if they had been for their 
sakes alone. 

The five chapters of Lamentations portray the senti- 
ment of every pure heart when friends are suffering, and 
are a confession of sin and a justifying of the Lord in 
their punishment. 

Ezekiel prophesied near the time of Jeremiah, and the 
object of both was of a kindred character, both showing 
the people their idolatry and adultery, both spiritual and 
physical, and corruptions of various kinds, and inviting 
them to turn from their sins and find mercy. Both also 
tell them their sins would lead them to captivity, and 
speak of the Christian church, of the first water (or figu- 
rative baptism), and of the essential or spiritual baptism, 
the Holy Ghost poured out. Ezekiel tells of the dry 
bones brought to life, a promise to spiritual and not to 
carnal Israel. He also tells God's judgment upon Gog 
and Magog, and the history of the temple and its append- 
ages. Some of this is in the future ; but what has passed 
is in such complete harmony with all the rest of the Bi- 
ble that we can well afford to trust for those parts that 
are not yet seen. 

In the first chapter of Daniel there is a very notable 
event. Daniel and his three friends, being determined to 
keep themselves pure and faithful, would not eat of the 
king's diet, lest it might defile them. The Lord approved 
of them, and very greatly distinguished them. For in 



THE BOOK OF DANIEL. 153 

the second chapter the king dreams and forgets the dream 
but demands of the wise men to make known to him the 
dream and the interpretation. They declare that no one 
living can do that. The king commands them to be put 
to death. Daniel rescues them by telling the king his 
dream and the interpretation; and when this was done 
that monarch of the earth fell down on his face before 
Daniel and worshiped him, the Hebrew captive. Was 
ever such a change heard of before or since ? And what 
a revelation it makes of the Lord, — how he rewards his 
perfect, faithful servants and also what absolute power 
the Lord has over all men, good and bad. 

In chapter third the king set up a golden image, and 
commanded all people to fall down and worship it ; and if 
they would not, they should be cast into the fiery furnace. 
But these three men, Daniel's friends, refused to worship 
the image. The king in his wrath ordered the furnace to 
be made hotter than was needful for common use ; and at 
this extra degree of heat these men were cast into the 
burning furnace bound, with all their clothing. Then the 
king saw four men, walking in the fire without hurt, and 
he called them. His three captives came out without hurt 
on either person or clothing. JMever was there any person 
so distinguished as these three that had been faithful, 
even in the midst of opposing pewers. The Lord was 
magnified in the presence of those heathen powers, and a 
very important item added to revelation. How incom- 
plete revelation would be without this narrative ! 

In the fourth chapter the same king dreams again, and 
sees a great tree ; and it was cut down, but was to sprout 
or live again (in verse 17) to the intent that the living 
may know that the Most High ruleth in the kingdom of 
men, and giveth it to whomsoever he will, and setteth up 



154 THE BOOK OF DANIEL. 

over it the basest of men. But Daniel must show the in- 
terpretation, for the others could not. Daniel told the 
king that he should be driven from men, and dwell with 
the beasts, eat their food, and be wet with the dew of 
heaven for seven years, all of which was done ; and the 
king did again resume his throne after all was fulfilled. 

The fifth chapter finds a successor, Belshazzar, and he 
makes a feast in his pride and wickedness. The most 
wicked act of the feast was to bring the sacred vessels of 
the Lord's temple and defile them. While this was going 
on there appeared the fingers of a man's hand, and wrote 
on the wall. The king saw the part of the hand that 
wrote, and he was alarmed. As in the other cases the 
wise men were sought to read and interpret the writing ; 
but they could not. Daniel was called, as before, and 
read the writing, and told the meaning to the king, that 
morally he lacked weight and that politically his king- 
dom was removed from him., all of which was fulfilled in 
in the selfsame night. Daniel was again signally distin- 
guished. 

In the sixth chapter the new king made Daniel ruler 
next to himself. It displeased the others ; and they ob- 
tained a decree from the king that if any would pray to 
the Lord for thirty days they were to be cast into the 
den of lions. Supposing that Daniel should pray, they 
watched him and found him prompt to the hour. Daniel 
did, with windows open, kneel and pray three times a day 
as before. They told the king of the violation of the 
decree, and Daniel was cast into the den and passed a 
night there. In the early morning the king called to 
Daniel, and he answered, and the king ordered him .to be 
taken up out of the den. His accusers were then thrown 
into the den, and the beasts devoured them. Now, how 



THE BOOK OF DANIEL. 155 

vastly these six narratives enrich revelation! They show 
how the Lord rewards the pure and the holy, and how he 
delivers his faithful servant from persecution, and does 
honor them that in the singleness of their heart do honor 
him. Another lesson that is typically taught in these 
narratives is that the Christian's deliverance is sure. The 
first chapter shows how the providence of the Lord ex- 
tends to Christians that are determined to live pure in the 
midst of impurity. Revelation could not have been per- 
fect without it. In the case of the first dreatn the king 
demanded an impossibility, in the light of human power 
or wisdom. When these circumstances surround the 
Christian, which they often do essentially but not literal- 
ly, this narrative proves that God is there, and will fur- 
nish deliverance in the best way it can be done. In the 
third chapter, touching the deliverance from the fire of 
the furnace, — how many millions of Christians when in 
the furnace of tribulation or affliction have seen their 
promise of help in that very narrative, and have received 
deliverance from the same source ! The fourth chapter 
shows us the result of becoming proud and self-exalted. 
Who can estimate the value of that narrative ? The fifth 
chapter has more in it that is visible ; for in it we see that 
when one becomes proud and so regardlessly and impu- 
dently wicked that he will designedly desecrate and defile 
the sacred vessels of the Lord's temple, what is it but that 
in all his intellect, heart, mind and conscience, he si 
ready for perdition any hour ? Daniel in the lions' den 
(sixth chapter) — who can ever throw his mind over the 
vastness of the benefits of this chapter about Daniel 
among the lions ? How many millions of Christians have 
been passively thrown among the fierce and powerful 
enemy that would devour them if they could! But 



156 HOSEA — JOEL — A.MOS — MICAH. 

they have been as signally brought from among them^ 
without hurt, as Daniel was. How could any of Daniel 
be spared ? The prophecy of Daniel contains much more 
that is very well worthy of notice, and enters most fully 
into the harmonious and vast design of the whole Script- 
ure. DanieFs vision of the four beasts which were polit- 
ical powers — the spiritual kingdom of Christ is here 
brought to view, and the interpretation is given and pub- 
lished. In chapter eight is another vision of other beasts, 
which was also interpreted and published. In chapter nine 
Daniel seeks mercy of the Lord, by prayer and fasting, 
sackcloth and ashes, — which is humiliation. He seeks 
mercy for his people, confessing *'our" sins, not ''yours.'' 
He said, "We have sinned." He did not say, "The people 
have sinned," and confess that the Lord was holy, just 
and good in all the affliction of the Jews. From the six- 
teenth to the nineteenth verses Daniel prays for the par- 
don of his people. While he was thus in prayer the man 
Gabriel was caused to fly swiftly and touched him. Here 
Daniel's importance is again brought to view, and he is 
informed when that vast work should be accomplished* 
The tenth, eleventh and twelfth chapters of Daniel show 
other revelations made to him running until the close of 
time or till the end be. 

Hosea, Joel, Amos and Micah all four prophesied 
near the time Isaiah did, shortly before Israel was re- 
moved from being a people, and taken into captivity to 
the land and government of Assyria, never to return to 
their nationality and inheritance. These prophets, all ex- 
cept Joel, reproved both Israel and Judah for their sins, 
and admonished them from the Lord, that if they would 
forsake their sinful ways and return to the Lord, he would 
receive and be merciful to them. But they disbelieved 



HABAKKUK — ZEPHAMIAH. 157 

them, and abused and persecuted them. They found the 
ruin of which they had been warned did come upon them. 
This is a type of those that sin wilfully, after receiving 
the knowledge of the truth, or the backslidden from 
a sanctified life, who sin wilfully. For they inher- 
ited a land that was the type of heaven, as respects the 
Lord's favor and protection, and of victory over their 
enemies, and of securing enjoyment. But with all their 
light and their favors from the Lord they made and wor- 
shiped idols, and denied their true God. For this they 
were cast away. The lesson that it teaches to Christians 
is that it is not only possible but there is danger of fall- 
ing into sin and being lost even from a sanctified life. 

Another special feature of most of these prophets is 
that passages are found in them that plainly bring the 
atonement to view, and the church under Christ, in some 
of its characteristics or distinguishing features. So that 
the atonement is a prominent feature of almost every de- 
partment of Scripture ; and surely it should be so. Joel 
speaks of the pouring out of the Spirit so plainly that 
the language cannot be mistaken, although uttered more 
than seven hundred years before it occurred. 

Jeremiah and Ezekiel prophesied shortly before, but 
some of their prophecies were fulfilled after, Judah was 
carried captive to Babylon ; and Habakkuk and Zephaniah 
were about the same time. By these prophets the Lord 
plead with Judah to reform their ways, to quit their idol- 
atry and return to their Lord, and told them the conse- 
quence of disobedience would be the sacrifice of their 
land, city and temple, and all that they loved would be 
given into the hands of their enemies, the heathen. But, 
like Israel, they world not hearken, but persecuted the 
Lord's messengers until their cause was hopeless, and the 



158 THE BOOK OF JONAH. 

Lord gave them into tlie hand of the king of Babylon. 
Now, here is the backslider from a sanctified life but who 
repents before the Lord, and confesses his sins to the Lord 
(not to man, only as the sins were against men, but seeks 
pardon of the Lord). When Judah was restored to their 
own land it teaches that Christians may be restored in a 
very similar manner. The building of the temple and 
the wall is to Christians typical of a revival of the spirit- 
ual and true worship of the Lord, its influence in the 
world, and its power. 

Jonah's prophecy was likely the earliest of the smaller 
prophets. As the idea advocated in these lines is that the 
object in creating this world and the human race was for 
a theater of war, and the people were for soldiers on both 
sides of the war, the right against the wrong, from these 
considerations where is there anything unreasonable in the 
narrative of Jonah.? Is it not most reasonable that just 
such a narrative should be in the revelation that the Lord 
makes in this planet, to endure forever, for the use of all 
other planets, it being a very prominent part of the use 
to be accomplished, by and with this planet, to perfect a 
revelation that should never pass away ? In this Book of 
Jonah it is shown that the Lord has a right to order his 
soldiers where he wants them to act in this war. This 
principle is shown in all the wars of this world ; for every 
commander can order any soldier where he is needed, and 
force obedience ; neither could war be a success without 
such power. Surely it was in the line of reason and har- 
mony with everything in Scripture and in nature that the 
Lord should make just such a display of himself as that; 
of his mercy to forgive any that will repent, and to show 
his perfect control over men and over the wind, the sea, 
the fish and everything else in nature. Surely revelation 



ZECHARIAH MALACHI. 159 

would not have been complete without the narrative o 
Jonah. 

Obadiah treats of the destruction of Edom, which has 
long since been fulfilled. 

Nahum treats of the destruction of Nineveh, which 
has long since been fulfilled. 

Haggai has two chapters, and their importance cannot 
be too highly estimated. Herein Christians may see what 
attention the Lord's work claims at their hands. No per- 
sonal interest should be thought of when the Lord's work 
demands their time, their interest, their hearts; and here- 
in we see why prosperity does not crown our labors, and 
why the Lord reproves us in the failure of our crops, 
our wages and our comforts. The promises to the Jews 
of prosperity in the performance of their duty are a type 
and a promise to Christians in the promotion of a revival 
of pure, spiritual worship and singlehearted service. (For 
this is building the temple.) And building the wall is 
to the Christians the representation of the pure, unadul- 
terated doctrines of the cross, and of disinterested. Christ- 
like godliness. How could revelation spare Haggai ? 

Zechariah's fourteen chapters, at the same time of Hag- 
gai, also treat of building the house or temple. But the 
most conspicuous features of Zechariah are the atonement 
and the Atoner and the spiritual church under him. 
How full of reason is all this prophecy, and how it all 
harmonizes with all the rest of the Scripture ! 

Malachi, the latest of the prophets, prophesied after 
the Jews were restored from Babylonish captivity to in- 
herit their land and nation. This prophecy shows how 
priests and people again descended into sin, but the chief 
thing in it was the Messenger of the covenant, the Refiner, 
the Christ. 



160 THE FOUR GOSPELS. 

Having very briefly considered the thirty-nine books 
of the Old Testament in the light of reason and common 
sense, we make the defiant demand, where is the lack of 
reason and harmony in these books ? Where, outside of 
them, can clear reason be found for anything we see? 
As the atonement is evidently the leading theme of the 
Old Testament, and the great important center of all 
thoughts the Old Testament contains, and is the condition 
of all creature existence, then if all the prophecies con- 
cerning the atonement are fulfilled in the person of some 
one, is it not proven that such person was the Messiah ? 
And if revelation be in perfect harmony with reason, and 
that reason cannot be found apart from revelation, then 
the slander would be removed from the Bible and its Au- 
thor that says the Scripture cannot be sustained by rea- 
son. The New Testament shows the fulfillment of the 
Old Testament; and there is no book sustained by so 
much testimony and so many authors as the New Testa- 
ment. There is no personage that ever did exist that is 
so strongly authenticated as the Christ of the New Testa- 
ment. 

Take the four Gospels : They instruct us concerning 
his physical origin, that he was the son of a woman, but 
not of a man. He was the Son of God as really as any 
man is the son of some man. The law did consecrate men 
to the oflSce of priest at the age of thirty years, by wash- 
ing with water, not in it, and anointing them with the holy 
oil. When the man Jesus was consecrated it was at thir- 
ty years of age. The water was sprinkled, according to 
the law of consecration, when he was baptized in Jordan ; 
and the anointing was that the Spirit lit and abode upon 
him. These things fulfilled the types, and then he was 
lawfully a priest. After this he was tempted forty days 



THE FOUR GOSPELS. 161 

in the wilderness, that he might succor those that are 
tempted. After he returned the evidences of his divine 
character were brighter and plainer than before. A per- 
son that can cleanse the leprosy by his word is divine ; for 
the very use of leprosy is to illustrate sin, (It does not 
get well, nor can human skill find a remedy, but the poi- 
son spreads irresistably and hopelessly.) But this man ot 
Nazareth said, "Be thou clean," and the leprosy was 
cleansed. The blind of this world cannot be cured by 
human skill ; but Jesus, by the word of his power, caused 
the blind to see. This is the only true figures of spiritual 
blindness; and it is the only true figure of spiritual healing, 
and is an infallible proof of divine power. Also, the deaf 
and dumb, physically, are the only true figure of the 
spiritually deaf and dumb ; and there was no remedy in 
human power to relieve from these misfortunes. But the 
Author of the New Testament did cause the deaf to hear, 
and the dumb to speak. Is it not God that can do that? 
Another evidence of his divinity or Godhead is that he 
raised the dead to life, physically. When he said, "Thy 
sins be forgiven thee," that was typically raising the 
spiritually dead to life. The one was a type of the other ; 
and the public had sensible demonstrations that he did 
raise the physically dead to life, — perfect testimony that 
he did and can raise the spiritually dead also. God 
alone can give life to the dead. Another indubitable testi- 
mony of his Messiahship was that he cast out devils. 
This was done before the physical senses of spectators, 
insomuch that none seem to have denied the fact. This 
also can be done by divine power only. Now as the lep- 
rosy, deafness, dumbness, blindness and deadness are the 
true emblems of human beings in their fallen condition 
and unrenewed, and as the very use of all of these is to 



162 THE FOUR GOSPELS. 

reveal to the world the nature of sin and the true condi- 
tion of the lost, or of man fallen and not renewed; and 
as the physical is the type and only the type of the spirit- 
aal, then the personage that has demonstrated his power 
so fully to subdue, to master, to conquer, all of these by 
his word of authority, most undoubtedly demonstrates 
himself to be God. 

Besides these figdres or emblems, which are surely 
enough to prove his Messiahship, there were very many 
other works that he did that human nature cannot do ; 
such as to heal a nobleman's son, pass unseen through the 
multitude, give a miraculous draught of fishes, cure a 
demoniac, heal Peter's wife's mother, heal a paralytic, 
cure an impotent man, restore a withered hand, heal the 
centurion's servant, still the tempest, heal the woman hav- 
ing an issue of blood, raise Jairus' daughter, give mira- 
culous poiver to the apostles, feed five thousand, walk on 
the sea, obtain money from a fish, heal a woman of eight- 
een years' infirmity, cure the dropsy, wither the barren fig 
tree, and heal the ear of Malchus. What more could be 
added to prove the Messiahship of the despised Nazarene, 
that those who trust him should not question any promise 
that he has made to his followers ? These healings are all 
promises of spiritual healing. Another class of testimony 
is that his life, works, words and death so influenced the 
whole world that by universal consent the keeping of 
time is changed. (For the first four thousand years of the 
world were counted from the life of the first man, but 
from the advent of this personage the numbering of 
years commenced again at one.) 

Another class of evidence is that no personage has 
ever lived on this earth, in human form, whose life has 
borne any equal comparison to him, as to the number o 



THE FOUR GOSPELS. 163 

persons that have acknowledged, admired and published 
his history. No name has been so generally and so relia- 
bly published as the name of the Man of Calvary. All the 
New Testament writers were eye and ear witnesses. Prof. 
C. E. Stowe, author of Origin and History of the Books 
of the Bible, gives a list of authors, other than New Testa- 
ment writers, that bear testimony to Jesus Christ and his 
works. Beginning wich those of the first century, he 
gives Barnabas, Clement, Josephus, Papias and Ignatius — 
five beside the sacred writers in the first century of the 
Christian era. In the second century there were 
many more. Mr. Stowe names twenty-eight authors, 
that wrote in the second century, all bearing witness to 
the New Testament or to the Scriptures that make it up 
and to its great Author. In the third century he gives 
the names of fifteen that wrote in support of the truth of 
the New Testament and its Author. In the fourth centu- 
ry there are twenty-five authors recorded bearing testi- 
mony to the same personage and speaking of the New 
Testament writings. In the fifth century he records five 
more that wrote testifying to a similar effect. In the 
sixth century he records four more. Here is a succession 
of authors, from the eye and ear witnesses to Christ and 
his works, to the present day. These are the watchmen on 
Zion's walls, that see eye to eye. The first stand until 
they see others come and talk with them, and they see and 
talk with their successors, and so it is handed from hand 
to hand from the great Atoner to the present day. If 
any one will not believe in the atonement, — why will they 
tiot? Surely, not for want of the clearest testimony. 

Another evidence of his Messiahship was that his 
teaching was pure, perfect and plain and very offensive to 
the authorities, altogether unlike human nature ; for the 



164 THE FOUR GOSPELS. 

plain truth that must be told and shown, condemned the 
authorities and caused them to seek his life ; and in due 
time he suffered them to take it. The teaching of the 
types showed the same Christian perfection, the same 
high standard of piety, that was expressed by the words 
of our Lord ; that is, the heart must be perfect and the 
life perfect to the extent of the power of the agent, his 
knowledge and ability. No lower standard than that is 
taught in Scripture. See also his submission tjo malicious 
treatment (as when Peter smote off the ear of one of them 
that were, about to arrest him, the Lord bade him put up 
his sword), for he could have prayed and have had twelve 
legions of angels. But how then should the Scripture be 
fulfilled ? — thus it must be. And he said, "The cup that my 
Father gave me shall I not drink it.?" And again, "Ought 
not Christ to suffer these things and enter into his glory .?" 
These expressions show that these things were appointed 
to him before the world was. Having shown testimony 
sufficient to prove the atonement and personage that made 
it, if any thing can be settled by history, then the atonement 
and the Atoner are settled. 

The introduction claims that infinite wisdom created 
and upholds the world for some useful end that is not so 
dark but that the human mind can search it out and see it 
•in the light of reason, — that this planet is the theater of 
war, and the human race are the soldiers in the great con- 
flict of the universe of right against wrong; and in the 
Old Testament and in all time before Christ, history re- 
cords the disciplining of his soldiers, but in the Gospels 
we see the hand-to-hand fight commence. The armies of 
right do not fight with carnal weapons ; but the armies of 
the wrong do. The righteous return good for evil, love 
lor malice, and prayers for curses. These are the weapon s 



THE FOUR GOSPELS. 165 

of spiritual warfare. Armies of the wrong use carnal 
weapons, and often with them they have put the defenseless 
to death. The great Captain of the righteous was the 
first victim; but was he conquered? Verily, no; for in his 
fall he conquered all. His all-conquering weapons failed 
not. When Peter smote with the sword one of those that 
were about to arrest him, hejbade him put up his sword. 
He could have had more than twelve legions of angels, — 
but how then should the {Scripture be fulfilled, that thus 
it must be. With his dying breath prayed that his 
murderers might be pardoned. His disciples and millions 
, of others have followed him to a martyr's death , and in 
death they were conquerors. The war goes on ; and men 
and women are invited to join so noble an army as this, 
and fight in so noble a cause as this ; and those that join 
the army will not lose their reward. 

The Gospels very signally help to perfect that revela- 
tion whose words are never to pass away but will be need- 
ed and kept on endless exhibition. The lives, works and 
ways of Christ and his followers reveal to man the kind of 
spirit and kind of life that will be received and no other; 
also that there are provisions made for men to live holy, 
and that none else can be accepted. All that is written to 
establish the Messiahship enters largely into revelation, 
and shows that God can be just and the justifier of them 
that believe in Jesus. 

In the Gospels we have accounts of the exhibition of 
sin, one of the objects that the world was designed to 
accomplish. The Old Testament reveals great depths of 
depravity. Reasonable men and women to-day could 
not credit the accounts of the depths of depravity and 
corruption that are brought to view in the Old Testament, 
if it had not been published by the most unerring author- 



166 THE FOUR GOSPELS. 

ity. Sin in all its bearings is to be suffered to be commit- 
ed by the agents that choose to do so, that there may be 
an endless record of that great enemy, wrong, that the 
Lord has conquered in the great war of the universe. In 
the four Gospels we have the account of what looks like 
the sin of the greatest magnitude in nature ; that is, for 
ruined, lost and hopeless men to crucify their own divine 
Redeemer, in whom alone they might have hope. Also 
herein is revealed the malice and bitterness of the unchang- 
ed heart ; for as they have done so fallen unrenewed nature 
would do again under like circumstances. The deception 
of the heart in its fallen condition is also herein seen ; for 
when they were eye and ear witnesses to the works that 
did prove his Messiahship, they still must have him cruci- 
fied, if he did not come in the spirit of the world, and 
not reprove their ways, — fair illustration of fallen, unre- 
newed nature in all ages of the world. 

In the Gospels we are told by the highest authority 
that there will be a general judgment, when perfect justice 
will be meted out to all ; and that the armies of the right 
and also of the wrong be put on exhibition, which exhi- 
bition is to be eternal. In the selfsame speech he tells us 
that heaven and earth shall pass away, but his words 
shall not pass away. Now, where is the difficul- 
ty in this Scripture concerning justice or mercy or 
infinite goodness, in any way of considering it.? Here 
are the warning words of the Infinite, forever held on 
exhibition, that were revealed to the world in its proba- 
tion. But it may be said, those lost ones did not all of 
them ever see or hear those words of warning that were 
spoken by the divine authority personally. No, they did 
not; even a great majority of the world never read nor 
heard them read. But every responsible agent from first 



ACTS OF .THE APOSTLES. 167 

to last has had, or will have light equal to this, in all re- 
spects essential to justice, and will be judged according to 
his light. But this revelation was always in view of 
the soldiers that stood in the army of wrong, and fought 
with carnal and sinful weapons against the pure, peaceable 
kingdom of Christ and his righteousness. Such can never 
complain, but will acknowledge the justice, truth and 
righteousness of the Great Ruler, while those that with 
spiritual weapons stood and fought in and for the right 
and conquered and are crowned will bring glory to their 
conquering Leader as long as they live that life eternal 
that was promised to them, Thus from all the earth glory, 
honor, righteousness, security, and indemnity,' will gather 
around the throne everlastingly. 

The Acts of the Apostles occupy a very fitting place 
in making revelation perfect. Like all the other Script- 
ures their strength and value does not consist in establish- 
ing to a certainty the name of the writer or the secretary 
that thereat Author employed to write them; but their 
strength and the evidence of their genuineness are within 
themselves. They are written as man does not write ; 
and their teachings are not as man teaches. The Acts 
make perfect the points of revelation that they were 
designed to make ; and they are not made perfect in any 
other way or by any other writings. This department of 
Scripture shows the fulfillment of the promised pouring 
out of the Spirit, or of the Holy Ghost that was promised, 
in many passages, many manners of expression, and also 
many types, — as all the washings with water or typical 
cleansings with water of anything and everything, that 
was so cleansed, all pointed to the water of life which was 
the pure, cleansing, instructing, life-giving Spirit of the 
Lord that should be poured out upon the world, which 



168 ACTS OF THE APOSTLES. 

was fufiUed in its fullest possible sense in the great Pente- 
costal outpouring. Here, we are informed, the promise 
was fulfilled that the church should be vastly enlarged, 
her privileges and blessings vastly extended, and her puri- 
ty established. Men were enabled to not fear the powers 
and authorities of the world; but to speak the boldest 
truths, and that to the highest authorities, as readily as to 
the low or powerless. They were willing to die for the 
truth, if need be, or be imprisoned, or be beaten with 
stripes or have their goods taken from them. All worldly 
things were held ready to be sacrificed for Christ and his 
cause. Worldly pursuits were no part of the object of 
their life ; but the glory of Father, Son and Holy Ghost 
was the entire object of their lives together with the salva- 
tion of the world. The most exalted death that man 
could die was to be martyred for Christ and for con- 
science' sake, as was the martyr Stephen, and most of the 
apostles, and thousands of faithful ones since then. 
Another thing taught in the Acts is the constant warfare 
between the right and wrong. The armies of the wrong 
with their carnal weapons strive to annihilate the true 
soldiers of the armies of the right. They do that yet, 
and always will so far as they have power. The armies 
of the right with their spiritual weapons return good for 
evil, kindness for malice, right for wrong; and with these 
they conquer the wrong. They always have conquered 
when they took the perfect weapon and used it perfectly, 
and they always will. These spiritual weapons are the 
only instumentality by which the wrong can be conquered. 
Another thing seen in the Acts is that, if men think 
the price too high that secures the Christian's reward, they 
are at perfect liberty to serve the world, and stand with 
the opposite army for its reward, and they shall have it. 



ACTS OF THE APOSTLES. 169 

How willingly the soldiers of the cross will suffer aoy- 
thing or all things for their Master's sake, — the loss of their 
goods, the hope of wealth or worldly honor, and meet 
their death by fire, by the cross, or be devoured by wild 
beasts, or be beheaded or any other death that malice 
could invent. They are victors in their death through 
him that stands by them. 

Another thing seen in the Acts is the Lord's care and 
protection over his faithful ones, as seen in the conversion 
of Saul of Tarsus (Paul the apostle) ; for he was conscien- 
tious, and the Lord showed him the true way. Then he 
showed him what it was his privilege to suffer for his Lord, 
and the privilege to seek a crown, that lay beyond, in 
which many stars might glitter. But he was to despise 
the touch of wealth or honor, that would be as a cloud 
over his future prospects or stain his conscience. We 
see also in the Acts that Christians may have their plans, 
but the Lord may choose some other way than they ex- 
pect ; as when Paul wished to go to Rome to preach the 
gospel, he did not expect to go a prisoner; but he did go 
as a prisoner through peril and trouble. How the true 
heart may be encouraged under the darkest clouds! He 
shows the Christians how to close their pilgrimage. He 
had fought the good fight, kept the faith, finished his 
course and was condemned to death; but he viewed his 
crown with rejoicing, and was not terrified at death. 

The twelve epistles of Paul, three of John, two of 
Peter, one each of James and Jude, in all twenty, and 
the Revelation are all in perfect harmony with all the 
rest of the Scripture. The Old Testament and the New 
Testament have each for their object the same thing, and 
both embrace the same sentiment and teach that the Lord 
Jiad a special use for the world, and that it is accomplishing 



170 THE NEW TESTAMENT EPISTLES. 

. the very end for which it was created. Not that any 
creature was put under any obligation to sin. The prom- 
ises are alike to all, and the penalties are alike to all 
according to their work. Thus all the world has served 
and ever will serve as they themselves choose. Those 
thai choose delusion the Lord chooses what the delusion 
shall be, and overrules it ; but those that choose truth the 
Lord leads in the ways of truth. A perfect heart and 
holy life are the conditions of rational hope being built 
on Christ, as the merit or foundation. Revelation is 
more obscure in its meaning , but is not out of harmony 
with any other Scripture. It shows most clearly that the 
human race was not created for their own pleasure; nor 
did they incidentally fall, that love and mercy might be 
shown in their redemption; but for reasons of stern neces- 
sity and vastly terrible does the world of man exist. 
The world is filling up the measure of its design, and 
there is no accident with the Lord. All men are render- 
ing him a service, and will everlastingly. The champion 
infidel that thinks he annihilates the Lord's claim to the 
human race, is his servant ; for he will make even the 
wrath of man to praise him, and will restrain all actions 
and works of man that will not praise him in all the attri- 
butes of his divine character. 

The Darwins, Tyndalls, Huxley s, Ingersolls, and who- 
ever advocates their principles, all claim that reason is 
their all- conquering weapon. Some of them say science; 
but if science does not mean reason then it is a word 
without sense. And they say the Scripture cannot be 
maintained on the ground of clear, logical reason. On 
this ground they condemn the Scripture and attempt to 
bring forward something for a substitute. But in the light 
of these few pages the most perfect reason, harmony and 



SUMMING UP. 171 

consistency is seen in the entire Scripture ; and this proves 
to an unerring certainty that logical reason for the first 
principles of anything cannot be found independent of 
the Scripture, and that Christianity can wrest the weapon 
from the hand of infidelity, and utterly annihilate the 
last vestige of their argument on their own groand. She 
can hold up reason in so strong a light that it will eclipse 
and darken the brightest reason they can offer, and cause 
them to blush with shame at their ridiculous attempts to 
show reason in the eternity of matter or materialism or 
in the idea that animal life is produced by the law of 
evolution (falsely called a law). But when clear, logical, 
forcible, convincing reason is seen in the Scripture for 
everything, that must necessarily put an end to all claims 
of any and every other argument. We see not only 
reason for all things in nature by the light of Scripture, 
but the most important use for everything as we see them 
in the natural world. Still farther, in view of the extent 
of creation, it can be seen that there was the most stern 
necessity for all nature as we see it, and as the Scripture 
informs us that all was created. When these things are 
plainly seen, it must and will be the end of infidelity. 
So we close these thoughts. 



FINIS. 



6S, 
If J 



